Shri Gokulnathji's Hasya Prasangs: Prasang - 18

One who has died with affection can come back to life (Sneh thi Marelu E Jeevit Thay):
Once Veersinghdev went to hunt deer; a king called Ramchandra who was his friend and of his own gnyati, also went with him. Ramchandra wore the deerskin and sat hidden. Veersingh gathered the deers and routed them all in a spot. This Ramchandra is also in this group of deers. At this time Veerbhan king shot the arrow at this group of deers, but he missed and instead Ramchandra who was disguised in deer skin got hit. Having been hit in this way, the life force (praan) immediately left the kings body. This arrow was laced with deadly poison. When the king came to know this condition he instantly went over to his friend. Upon checking the king discovered that his friend had no life air left (for breathing – hence he was not breathing). Seeing this, streams of uncontrolled tears started flowing from the eyes of the king. This type of crying made the life force to grow strong and return back into the friend. Hearing this, all the Vaishnavs were surprised; and Pancholi asked (Shreeji) as follows… .. Maharaj, we have heard that life has left someone with affection (someone has died with affection) but we have never heard that life returns with affection. Therefore Shreeji replied that in this there are many such things that, the cause of death also becomes the cause of living, one needs true affection (Sneh).

Vivechan – From this one comes to know that when kindness arises in a Bhagvadi then a dead can also return to life. This thing is absolutely true. Prabhu cannot see the tears of a Bhagvadi. Therefore, the reason with which a devotee has to shed tears, that cause of tears is immediately removed by Prabhu himself. This thing is of a very subtle (sukshm) type of thinking. Without experience it cannot be understood. However, it is possible to understand with faith. A jeev dies in affection and lives with (from) affection. In this case the jeeve is living because of (with) affection. The kindness of a Bhagvadi is the swaroop of sneh (affection/love), only that is why is living out of daya (kindness).

Shri Gokulnathji's Hasya Prasangs: Prasang - 17

Saffron/religious robes/uniform is a Bhakt’s socializing/living (Bhagva-Vesh Ai Bhakt-no Nirvah Che):
One king of Madhavghad, king Vanghelo Ramchandra was such involved in Dharma (Religious practices), that he would bathe everytime he debated/taked with a foreigner (mlechha). His father’s name was Veerbhan. This Veerbhan always had great desire (was always looking forward to), to meet Shri Mahaprabhuji. Once upon a time Shri Mahaprabhuji arrived at the Purushottam Kshetra (an area of land called Purushottam) for the second time. At that time the king came in the path and made a lot of request.
Shri Acharyaji was sitting as always wearing his dhoti and uprana. This king was always accompanied with pandits, he had come with all of them. These pandits asked a cleverly crafted question (with slyness). Because Mahaprabhuji had on himself, Mala, Uprana and Upvit, the asked what is all this ? Therefore, at this time, Shri Mahaprabhuji replied, that all this is Nirvah Shruti, Smruti and ShriBhagvat.

“Upavit Ved Uparna Puran, Mala Bhagvat, E Tran Dekhay Khayu Muskit Vachan”

After this they again asked Shri Mahaprabhuji that (in the middle of the whole sabha) we have heard that you have done a discourse/elaborate explanation (tika) on Shri Bhagvatji. This is true(was the response). To this the pandits said, what is so difficult about doing a tika/discourse on Shri Bhagvatji ? To this Shri Mahaprabhuji replied; I have seen Vedas/Vedants , Shastras and Puranas, so none of them are as difficult (to digest/understand/learn) as Shri Bhagvatji. To this the pandits said; What is so difficult about Shri Bhagvatji ? to this Aap said that you (plural) are having a play at talking like this. Now Shri Mahaprabhuji said, please explain the meaning of one shloka to us. (When Shri Thakorji appeared). Atha Sava Gunopetakaalah Paramashobhane Saying this he said that why did Kaal become param shobhit ? Maha Kanishtha Bhadarvo Maas (the month of Bhadarvo), on top of that it was the time of chaturmaas, Krushna Paksh (dark days of the month) Dakshanaayanan-na surya, Aatham (the eighth day), Ardhi raat ane Budhvaar (middle of the night and a Wednesday).

When Shri Raghunathji appeared, at that time every moment was a Rajyog (the most signs were seen and auspicious time according to all the astrological calculations), these kind of auspicious signs, etc were not seen during the appearance of Shri Krishna. So what is the use of such a time (aava Kaal-no Shu Upyog?) Shri Shukdevji to Shobhan (Alaukik Rupalo) Kaal Kahe che, hearing this there was an atmosphere of surprise (everyone was surprised). The pandits looked down out of shame, that they were not able to provide any answer to this.

Seeing this the king said, what will they know? They are great fools. Shri Mahaprabhuji, you please say/clarify. Then Shri Mahaprabhuji did some vivechan on this.

Hearing this (the vivechan), the king was most pleased; bowing down, he did a lot of stuti (sang glories), spoke with humbleness and intellect. At this Shri Mahaprabhuji was very pleased. With a lot of affection, He explained the meaning of one shloka of Shri Bhagvatji ; the explanation of the meaning of this shloka continued for six months and yet the explanation did not come to an end. The name of this king’s father was Veersingh dev. He was a great bhakti maargi and a lovable vaishnav. He did not have any arrogance (kai pan abhiman hatu nahi). This king’s story was told many times by Shri Mukh (Ghani Vaar Shri Mukhe kahi).

Vivechan - One does not understand Bhagvat-swaroop by panditai (empty knowledge), one understands this from this prasang. What appears simple on the surface is not simple from deep inside. Therefore, where possible one should always keep curiousness/inquisitiveness. Shri Mahaprabhuji is Saraswati’s husband, therefore He knows everything in every way. He is Nikunj Nayak and therefore is also Rasik. Therefore only with Aapshri’s Grace (Krupa) one is able to understand, somewhat, the deep meanings of Shri Bhagvat.

Shri Gokulnathji's Hasya Prasangs: Prasang - 16

The Relationship of the Soul is the Only True One, As Opposed to that of the Body (Sharir-na Sambandh Karta Aatmano Sambandhaj Kharo Che):

One day (He) said that Chaturbhuj Shekhar, a Saraswat Brahman was Shri Gusaiji’s sevak. One day Akbar praised him. At that time Birbal said that he is actually my servant, why are you praising him ? Akbar asked Chaturbhuj Shekhar.. “have you served birbal?” and to this he replied that he has never served anyone except Prabhu.

Vivechan – A bhakt may do the service in order to maintain his body or living/livelyhood (Urad poshan ke nirvah maate), but his soul only serves and is the servant of Prabhu. For the sake of social pleasantries a bhakt may have relationships in many places, but the relationship of the soul is only with Ishwar. His speech sings glories of Prabhu. Dayaram bhai also had the same discipline (pratigya) , only to sing glories of Prabhu and of no one else.

Ten Keys

Vaishnav Chinha Nirupan - Ten Keys

Here is a rough translation of ten key points. These are printed on the back of a small booklet "Vaishnav Chinah Nirupan". Kindly excuse any mistakes or lack of details introduced in the translation process and please feel free to highlight and help to correct the same.

Shri Hari:


The following disciplines (Niyams) laid down below increase devotion (love) in Bhagvan Shri Krishna and the devotee finds help when following the path of Bhagvad Bhakti. After taking Brahmsambandh, it is necessary for all Vaishnavs to follow these disciplines (Niyams)

1. Always wear Kanthi and Tilak and to stop making use of Asamarpit things.

2. Keep one's thoughts and actions pure

3. Keep total faith in ParBrahm Bhagvan Shri Krishna and be without (live without) worries having faith in Thakorji

4. Keep utmost, highest level of belief in our Sampraday

5. Be aware of Bramsambandh (of having taken it and its requirements,etc)

6. To consider the seva/worship of Shri Krishna as the prime duty

7. Throughout life follow /implement Vivek, Dhairya, Bhakti and Krisha-Ashray

8. To be helpful according to one's capacity, to Go (Cows/cattle), Brahmans and Vaishnavs

9. To try and do the Shravan, Manan and implement where required the Bhagvad Shastras.

10. To keep Deen Bhaav, considering oneself as Prabhu's Daas and to discard Abhiman (arrogance/false pride)

Shri Gokulnathji's Hasya Prasangs - Prasang 15

From Anyashray, One Gets the Opposite of the Desired Fruit (Anyashraythi Viprit Phal Male):

One day, someone asked Shri Gusaiji, that normally when one receives mani (pearls, etc) it is considered good. Ek divse Shri Gusaijine koie puchyu, ke manina aav-vaathi rudhu thay, Then how is it that now it has happened just the opposite.(te to ulto bhundu thayu !) At that time He said that because the mind diverted from Shri Thakorji over to the mani, this opposite thing happened (Tyare pote kahyu ke shri thakorji uparthi chitt ghatyu ane mani upar shraddha thai aathi viprit thayu.)

Vivechan – That which reduces our focus (mind/thoughts from Thakorji) does not do any good. (Je vastuna aavathi prabhu uparthi chitt ghate te vastuthi kadi bhalu thay nahi.). Contrary to that, money is maya/materialistic (Vadi dhan-e maya che.). Because this maya arrived one became mayavi (materialistic minded) and therefore forgets Prabhu and continues to hanker in maya/dhan. (Aathi te aavta mayavi thai-javathi prabhu-ne visri javay che ane dhanma-j takraro raheli che.). Sankadik Rishis also forgot Prabhu when they visited Vainkunth they had forgotten after seeing the glamour of the Sfatik Manis and their minds got occoupied in admiring these manis. This is the reason why Jay and Vijay had stopped them from entering the gates of Vaikunth. (Sankadik rishio pan vaikunthna sfatik manina kot joine prabhune bhuli gaya, ane te jovama chit lagi gayu, aa karanthij jay and vijay-e temne vaikunthma jata khalya hata.). Therefore those things  which cause our minds to waver away from Prabhu should be considered as the cause of sufferings. These things are demonic (not transcendental /Aasuri). (Mate je vastu-thi prabhuma-thii chitt uthe, te vastuno sang dukh-dayak che -em janvu, te vastuj aasuri che.)

Shri Gokulnathji's Hasya Prasangs - Prasang 13 & 14

One can utilise Lords name or touch the Malaji to turn something into Prasadi (to purify something) (Prabhuna Naamthi Ke Maalajina Sparsh-thi Pan Vastu Prasadi Thay Che):

One Vaishnav ran out of charanamrut, hence he fasted. When this news reached Shriji, Aap said that when you had Maalaji around your neck then why did you not touch the maalaji to the food to turn it into food and take it as prasad. (sparsh kari-ne prasadi kem na lidhi)? Why did you stay hungry ? On one hand Mala is prasadi, has the touch of Shri Ang and also is a devotee.
You are wearing it around your neck in its transcendental form, therefore one can offer purify the food by offering it as both maalas are charanamrut. (beu maalaa charanamrutmaa siddha thay)

Vivechan – Prabhu is Bhakta-Vatsal (Prabhu bhakt-vatsla che). Knowing that the devotee is hungry, Prabhu would be saddened. (Bhakt-ne bhukyo jaani pote dukhi thay che). Therefore, at times like this one should be mindful about Prabhus happiness, and the honour of the sampraday.
(Mate Ave vakhte prabhuna sukhno vichar karine deergha-dhristi vapri sampradayni mendne baadh na aave tem prasad levo). Prabhus name is also the same as His svaroop (Prabhunu naam pan svaroop-atmak che). Prabhu accepts non-offered items through his name when one takes His name in front of those items (such as non-offered foodstuff) (Koi asamarpit vastu paase prabhunu naam deta pan prabhu naam rupe pan aroge che).
When traveling, if one is hungry, then one is allowed to draw water in a bucket (e.g., from a well) and offer it to Prabhu before drinking it.
(Rastaa-maa jata taras laagi hoi to dolchi vade jal kaadhi, prabhunu naam smarine pi-shakaya che). Taadrushi bhakta-ni dhristi vade pan prabhu aroge-che. This is a very small matter (Aa vastu bahu jini (jiNi) che).

Prasang - 14

The Touch of Malaji converts anything into Prasadi (Maalajina Sparshthi Vastu Prasadi Thay Che):

Then one time Ravji bhai Umarethiyo and suraj lost their path on the way to the camp and they forgot the charnamrut in the camp. (vali ekvaar Ravji bhai Umarethiyo ane suraj maragma kaflathi vikhuta padiya, charanamrut to kafla ma rahyu.) They met-up (found each other) on the following day, therefore without charnamrut they fasted. (Teo, bije dahade bhega thaya, aathi charanamrut vagar be upvas thaya.) When the news of this reached Gokalbhai, He questioned based on the above incident (prasang 13) that why did they not take the charanamrut of malaji and why did they go hungry?
(Aa vat Gokalbhai aagal kari. Tyare emne upar pramanej kahyu ke malaanu charanamrut shaa mate na lidhu ? Bhukhya Shaa maate rahya ?)

Shri Gokulnathji's Hasya Prasangs - Prasang 12

Good or Bad Acts Performed in Ignorance Most Definitely Give Fruit (Ansamaj Karela Dush-karya, Sat-karya Phal to Aapej):

One day someone said that there is no harm in taking without having the mind to take (man vinanu lidhu karyu kai dosh nahi). At that time Shriji said, try and take (eat) poison without having the mind to do so, let us see whether you die or not, and likewise, without having the mind to do so, if you take (eat) Clarified butter (Ghee), are you becoming nourished/healthy (pusht) or not.

Vivechan - Many say that if one commits a sin in ignorance/unknowingly then they don’t suffer the fruits of that sin. They should contemplate (put thought into) upon this vachnamrut. If unknowingly one commits a sin, one has to suffer the fruits of that sin (bhogavu pade che). In the same way, even in ignorance if one does a pure/good deed, then the fruits of that action are definitely good. Knowingly or unknowingly, reciting prabhus name acts like the burning matchstick which falls in the collection/mound of cotton (Roo na dhaglama), this results in the cotton mound burning away. Therefore, even for a moment, one should not miss (taking/thinking about) prabhus name. Always and continuously keep doing/performing pure deeds.

Shri Gokulnathji's Hasya Prasangs - Prasang 11

Distribute/give/offer knowledge,etc according to the capability/capacity of the reciepient (Yogyata Pramane Sopni Karvi):

Shriji advised and said to Rohini betiji (Shrijiye Rohini Betijine shikhaman didhi, ane kahyu, ke apda gharma biju koi kai samajtu nathi ), that in our house there is no one else that understands anything, you alone are capable/skilled and good-natured (to eki pravin ane dahi che). You should do things/behave according to the status/ boundaries /honour of our house (Jem apda/apna gharni maryada che tem karje). That is why I am saying/telling you that in this year, I want to do Aasur Vyamoha (etla mate kahu chu ke Aa varshma Aasur Vyamoha karvu che). Do not mention this to Shri Vitthalraiji (Aa vaat Shri Vitthalraijine kahesho nahi).

Vivechan – Only hand over the house in time of need to someone who is skilled about the honour (knowing about the boundaries) of their house so that the boundary/honour remains  maintained. On top of that, a big (as in someone who is situated at a high level of wisdom/knowledge) person knows about the situations of past, present and future. Therefore, they have always prepared from the beginning for their transcendental (alaukik) household business (gruha vyavaharni), furthermore, this kind of talk should only be disclosed to someone who is especially close (vali avi vat khas angat nej kahevay), by which they will be able to understand and tolerate it, secrets should only be disclosed to them. This, one also learns from this prasang.

Shri Gokulnathji's Hasya Prasangs - Prasang 10

Experience of Shri Purushottam (Shri Purushottam no Anubhav):

Once a Vaishnav said .. Je Raj, Aapshri (you) are complete purushottam (Aapshree purna purushottam cho). To this Shri Gokulesh said that the love and faith that you have in me is Purna Purushottam.

Vivechan - This Vachnamrut is the bringer of a very deep secret (bahu Rahasya Suchak Che). Bhakti (devotion) is not the subject of Buddhi (mind), but it is a subject matter of the heart. Therefore, a person without knowledge can be devotional, but a person without a heart cannot be devotional. A person with a heart is complete with all knowledge. (Hradaysheel manas sarva gnan parangat che) The heart of a beloved experiences the qualities of complete purshottam in their beloved. Those who are into rationalising things with their mind and intellect cannot understand this talk (Buddhivadi Aa vaat na samji shake). Prabhu resides in all his glory in a temple, but the way in which the heart of the person who sees/experiences purshottam in that svaroop is exactly how their aasakti is in that svaroop. In this there is no relationship of knowledge, therefore Mahaprabhi is saying that ... Gnaninaamapi vakyena na bhaktam mohayishyati The words of a gnani never deludes (puts that soul in illusion) a bhaktiman jeev. This means to say that a person who is hradaysheel never gets attracted by the words of a gnani in such a way that he would do his dealings with his prabhu based on the words of a gnani. Truly, one who has experienced prabhutva (divinity) in Mahaprabhuji and other swaroops, for them, even the criticism of divine swaroops never put them off (kadi chalayman thata nathi). Listening to Shishupals insults (cursing) did not deter the faith of all those devotees, such as, Bheeshma, Vidurji, etc. who were sitting in the assembly (sabha), from Shri Krishna.

On the contrary, it was Shishupal himself who got destroyed. Therefore those with heart do not have the hankering/desire/attachment towards knowledge (hradaysheel ne gnan no moh nathi hoto). But, they have the desire/hankering only for their beloved prabhu. Giving them the advise of knowledge (gnan) is like poisoning them (temne gnan no updesh jher che). Remembering the prasang of Shri Gopijan and Uddhav at this point provides clarity (in this matter). In front of the love-filled hearts of the Gopijan, Uddhavjis gnan had melted away. Knowledge belonging to a person who has a heart full of prem also melts away inside that love-filled heart and gets destroyed. Besides Prabhu, one should not be conscious of any other issues, this is Phal dasha. In Phal dasha who would want/wish to stop experiencing or enjoying the taste of the phal (fruit) and take up the empty shell of gnan (phal dashama phalno anubhav ke swad chakhvano chodi ne gnan na thothane kon chahay). Pushtimarg is not a marg, but it is the phal. It is the fruit with the divine taste from the vales of the heart and that is Pushti-Pushti. Means, Prabhu appears, by his grace literally close to the bhakt. (Etle, prabhunu bhakt pase krupa karine sakshat prakat thavu)

Shri Gokulnathji's Hasya Prasangs - Prasang 9

A Jeev/Soul Finds Even a Small/Insignificant Chore to be Heavy/Tasking (Jeevne sahej tasdi pan bhare pade che):

Once Aapshri said that ...
Someone had a problem with asthama (Dam ni vyadthi thayo hato - this is a breathing related illness which causes difficulty in breathing). He was being fed by his wife, even at that time he was running short of breath. Therefore the wife said ; i am the one who is feeding you, then why is it that you are running out of breath (why are you wheezing?) ? To this the that man replied ... who is eating/chewing your father ? (chave che kon taro baap? in a nice way of course) This means to say that this person is suffering even while chewing (chavta pan aane bhaar pade che)

Vivechan - Truly, the inert nature of the soul (jeev) is such. Our tongue is idle all the time, but we are not able to take names of Prabhu. Even to move the tongue becomes a chore. In order to do jap, it does not cost us anything, even then the jeev (soul) is not able to do the jap of prabhu. The situation/condition of the jeev is like this husband.

Shri Gokulnathji's Hasya Prasangs - Prasang 8

Sevak should be obedient and intellegent (Sevak agnyakari ane viveki joiye):

A Purbi had kept a servant (ek purbiye chakar rakhyo hato), he was sent to the house of a doctor (tene vaidne gher mokalyo). He walked a few steps and returned, he said, sir, why do you keep breaking my legs (sending me) again and again ? -- (Saheb, mane vaaram vaar shaa mate pag todavo cho?) You are in such a condition that you are going to die eventually; so why do you keep sending me? (to the doctor)

Vivechan - From this one should understand that one should keep a servant
(sevak) knowing that the sevak will perform his duties keeping in mind Prabhu's happiness/comforts (tehel). One should not keep a sevak/servant who is rude and not mindful of who is the lord/master (sama bolvo na rakhvo). Secondly, we should not get tired of our sorrow and give trouble to (harass) someone else. With patience we should keep faith on our Lord (dheeraj thi prabhu par vishvas), we should tolerate the sorrows. Cultivate great tolerance as instructed in the Vivek-Dhairya-Ashray granth. Contemplating on the Navratana stotra will maintain peace.

Shri Gokulnathji's Hasya Prasangs - Prasang 7

Using wit/clever intellect, it is possible to bring a person on the right path (Chaturaithi koine sidhe raste vaali shakaya che):

One day He said that one woman's husband was going to some other place (Stri-no purush koi beeji jagye jato hato), for that his wife insulted him and said that Bhoonda, why are you going to that other place ? To this that man replied that a man is a Bee/Bhramar (wanderer like the bhramar), after this, one day, that woman also took the beddings in the night and started to go out, seeing this the man asked, where are you going ? At that time the woman said...that i am a Bhramari (female version of the Bhramar, i.e., his wife), I will go where I please. The man asked, but why are you taking the bedding (godu sha mate lai jay che) ? To this the wife replied, that for you, wherever you go beddings will be laid down, but who will prepare the beddings for me? This way, putting on an act, she broke that man's bad habit (aam kala kari ne pela purush ni kutev chhodavi).

Vivechan - From this one should learn that our relatives will behave in the same way in which we will behave. The children will act the same way they observe their parents acting/behaving. Therefore, parents and elders should behave in the most appropriate manner (maa-baapo ye ane motao ye uttam vartan rakhvu joiye); by which all relatives are effected (jethi sambandhiyo sarvama teni asar pade) and the household-life becomes devotionally filled and transcendental/spiritual experience is experienced ane gruhsansar bhaktimay ane alaukik anubhavay). If anyone has developed a bad habit (vali koine khoti tev padi hoi), then it should be broken by putting on (doing) such type of act/show. Demonstrating by putting on a performance is more effective than simply telling (to aavi reete kala kari chhodavvi; kehva karta kalathi kaam saaru thay che).

Shri Gokulnathji's Hasya Prasangs - Prasang 6

Prasang 6

A devotee known to have a bad reputation (dushit janata) also satisfies a jeeva (jeeva ne krutarth kare che):

Once He said that even those devotees who appear to be with faults (doshvart dekhata) remove the dosh in others. But without the devotees any others are not capable of removing doshs'.

Only devotees have the capacity (samarth) to turn away dosh. Just as the moon is with marks (chandra kalankit che). Pan timir talvane samarth che. In the same way the devotees (Bhagwadis) have the capability (samarth) to turn away the doshs' from everyone. Anywhere one finds big names/ influential material/elements/people (mota padarth), there one also finds a dosh (a bad characteristic). But there are many good qualities/characteristics. Hence the doshs' are not counted. Here he gave an example, that just how there is fire, there is no one as innocent like fire. But first the fire is ignited; then first the smoke appears; even then the smoke's bad character/impurity does not effect the fire. He read a shruti on top of that (after that).

Vivechan - From this prasang one should understand that if dosh is seen in bhagwadis then the dosh is that of the sight/vision, whereas the deeds/karyas performed by the bagwadis are always devotional (bhaktimay). This talk is about a big bhagwadi (exalted devotee), experienced (anubhavi) bhagwadi. A nirgun and nirvikari bhagwadi never does anything wrong (kadi dosh karej nahi) and if by chance something like that is seen, then there is some transcendental (alaukik) reason in it. Two Vaishnavs went abroad, both slept on one bed during the night (ekaj shaiya ma ratre saathe podhya). There a snake came to bite the first devotee (bhagwadi). However, the snake could not go near him due to him sleeping next to the highly exalted/experienced devotee, and this exalted devotee woke up because of the noise this snake was making by its frustrated/angry breathing (fufada). This time the devotee, by his prowess (prabhav), asked the snake the reason for this kind of breathing ( fufada ), thus the snake was able to speak (saap-ne vaani thayi). The snake said that i and he (the first devotee) have enmity from the past and i have vowed to drink his blood. Therefore, i will leave only after drinking his blood... i am not coming to bite because you are a great being (aap mahapurush cho). As a result, the exalted devotee, used his knife to create a wound and drew blood from the first devotee. He collected the blood flowed on a leaf from a tree and offered it to the snake to drink (rudhir kaadhi, pela saap ne payu). Therefore the snake was satisfied/content having completed its vow, he bowed and made its way (pagey laadi chalto thayo).

Here, in this way, even when drawing blood with the knife, there is no fault
(dosh) of this exalted devotee. On the contrary, the first devotee only survived because of this action. Therefore, even if one comes to know such a fault (dosh), one should consider it to be divine wish (bhagwad icchha mani) and not allow the mind to become disturbed by wrong thoughts (man ma vikar na thava devo) In the case of Shyamdas also it happens this way. Someone being a vaishnav still takes money from daughter (kanya nu dravya le che), therefore Prabhu does not accept his samagri (teni samagri prabhu angikar nathi karta). The opposite occurs.. those things (samagri) on the plate (paatalma) appear like insects (kida jevi laage che), therefore, Shyamdas rises from that sitting (of having the food) and walks away from it.

Some person of a materialistic view point (laukik drashti vala), thought that Shyamdas left the prasad and criticise him in that way (prasad chodi ne uthiya em dhari ninda kare che), but due to the bhagwadis having divine vision their behaviour is also divine, therefore one should have an innocent view of them.

Vidurji's wife offered Prabhu the banana skins instead of the actual fruit (teno garbh feki, teni chaal khavrave che), at this time if we were standing there, we would surely criticise her and say how mad she is..that she is feeding prabhu the skins. However, prabhu relished more blissful taste in those banana skins than in the actual fruit (garbh karta Chhola maa). Therefore, prabhu becomes pleased with what deed and how the deed is performed (keva ane kaya karya), we cannot know.

Once a thief entered Shri Jagdish, he hid himself close to prabhu during the night. Now he could not find anything to steal because everything would be in its designated place (put away). In the end he decided to steal the Chatra which was made of gold... but how to steal the Chatra ?

He decided to climb on top of Jagdish's shoulders' and steal (tene Shri Jagdishna Khamba-par pag mukine chorvanu nakki karyu); but then the thought occurred to him that how can one place their feet on Prabhu ? Eventually, he placed a Khes, and thought that if he places the foot on the Khes then his foot won't touch Prabhu. He is worried about comitting a crime by touching Prabhu with his feet but he is not thinking about stealing whilst Prabhu is watching.!!

Finally he climbed ontop of the shoulder; and as he started to remove the Chatra, Jagdish started laughing (ke Jagdish KhadKhadat hasi padya) and because of that even he started laughing. Then he asked, maharaj.. why did you laugh ? So, the Lord said with his Shri Mukh, (etle Shri-mukhe kahyu), that until today, all devotees have offered me/upon me, water, fruits, flowers, grains/foodstuff, etc (aaj sudhi bhaktoe mane jal, fal, phul, samagri, vagare)...however, you have offered even yourself upon me. Besides the devotees of Vraj (ek vraj bhakto sivay), none other like you has been found so far. Saying thus, Jagdish became pleased and told him to ask for something. Therefore, he asked for devotion, and he became a staunch devotee (athi e parath bhakt banyo).
Therefore what is pleasing to prabhu only He Himself knows. Therefore we should keep divine vision (pavitra dhristi rakhvi). We should not see any faults in anyone.

Shri Gokulnathji's Hasya Prasangs - Prasang 5

Prasang 5

Dusht meaning away (distanced) from Ishtha (away from God – Dusht ekle ishta thi door):

Once He said with his Shri-Mukh that A Dusht being is that who has been distanced from Prabhu.

Vivechan - The talk is quite clear (Vaat spasht che). Even upon seeing some good work opportunity and yet not doing that work (not taking that opportunity) and performing it with seva bhavna; then that is dusht, because Prabhu's seva does not give fruit of beauty/appearance (roop phal/fal). Even speech/sound (Vani) without relating it to prabhu/using it for prabhu is dusht.

This way, whichever part of the body that is not related to (used in) prabhu is dusht. Only because of this Bhavna a person without Brahmasambandh, no matter how knowledgable (Gnani), their acquaintance is worth sacrificing abandoning (teno sang tyajya che).

That person who considers him/herself as a Gnani (knowledgable) and yet does not take Brahmasambandh, then he/she is egoistic/arrogant (to te hoon-pad waalo ke abhimani che). Even that proudy (abhimani ) person is worth sacrificing/abandoning. Only keep company (sang) of those who have taken refuge of ShriMahaprabhuji (Mahaprabhuji na sharnagatnoj sang karvo). Company of others leads/puts the jeeva in false illusion and destroys the jeeva (brahm ma nakhi jeev ne atobhrast tatobhrast kare che)

Gnaninaampi Vakyena na Mohyishyati
This Mahaprabhu says with his Shri Mukh. A Gnani's cleverly crafted words never puts a devotee in an illusion/ never deludes a devotee.

Shri Gokulnathji's Hasya Prasangs - Prasang 4

Prasang 4 

A devotee is Prabhu’s mouth and a critic is his backside (Poonth):

Once Aap said out of his own free will (Svechha thi boliya) that a devotee (Bhakt) is Prabhu’s mouth, therefore they do prabhu’s stuti and prabhu accepts/eats through the bhakt’s mouth. Furthermore, he proceeded to say that those who speak lies (khotu bolnara) and those who criticize others are prabhu’s gooda, through which the impurities (excretions) are removed (ke te vade mal saaf thai che).

Vivechan – This hasi prasang is clear, through the devotees (bhakt’s) mouth prabhu eats (arogeche) – now one who eats, their impurities (mel) also need to be removed; therefore to remove these impurities prabhu has placed (organised for) the poonth (backside), thus the criticizers (nindakas) are prabhu’s poonth as they cleanse the impurities by criticizing (doing ninda ).

Shri Gokulnathji's Hasya Prasangs - Prasang 3

Prasang – 3

Criticizers (regularly criticising) clean the excretions (Ninda karnara mal saaf kare che) – Once Pancholiji made a request to Shri Gokuleshji, Raj you are Ishwar, it would be so nice if you quieten (mo bandh kari do) those who are regular critics of the Bhagwadis (the devotees).
Hearing this, Krupasagar said… block the places on your body that are responsible for cleansing/removing the impurities/excretions, then see what happens, then do let me know. Hearing this, Pancholiji said: Raj, doing this would create various illnesses in our body and eventually one would die. Therefore, Shri Gokulesh said, then if such criticizers, who clean impurities were not placed here, it would not be possible for the Bhagwadis to remain purified. Therefore, Prabhu is very compassionate (dayalu che), that is why he has placed these dusht criticizers amongst us to keep cleaning the “dosh-roopi” impurities from the Bhagwadis. Therefore, one must never get angry on these criticizers (nindako)

To wash a delicate (komal) linen/cloth one requires a soft object to wash it with. Similarly, the Bhagwadis are soft/delicate, therefore Prabhu organises to remove their impurities via the soft/delicate tongues of the criticizers (nindakoni komal jibh vade dhovdave che).

Vivechen – Just in the same way to keep the body free of illness, it is required to have those places on the body which are used to remove the impurities, so in the same way, to keep the devotees pure, the criticizers are required, that is why Prabhu places them there. Being this way the devotees consider Stuti and Criticism to be on equal level. Therefore we should never criticize anyone. On the cotrary we should become happy, that it is good, without being paid, the person is cleansing the impurities. Even the Dhobi (the person who washes clothes), charges to wash clothes, whereas we have found this dhobi (the criticizers) who does not charge any fees (for washing our impurities). Therefore one should never allow the thought to enter the mind…

Pushtimargiya Updesh

Pushtimargiya Updesh:
Jai Shri Krishna,

These guidelines are from "Pushtimargiya Updesh" in hindi:

1. Shri Mahaprabhuji evam unke vanshajo mein sakshat Bhagwan ki hi buddhi rakhni chahiye.
2. Jagat shuddha Brahm-swaroop hota hua bhi maya se shuddha-braham-swaroop nahi dikhta.
3. Bhagwan ka samanya anugrah ho to laukik phal milta hai Aur vishesh anugrah ho jaay to laukik-alaukik sabhi phal milte hai, aur bhagwan suke vash me ho jaate hai.
4. Bhagwadiya ke ashraya se tatha nirantar bhagvan-naam lene se heena-ti-heen bhi suddha ho jate hai.
5. Bhagwan se hi anand milta hai parantu manav stree putra-adi mein anand samajta hai. Uska yah karya usi prakarka hai jaise pyaas shaanti karne ki icchha vaala ganga-jal ko chhod kar mrgtrushna ki aur daudta hai.
6. Jo paapi hai uska bhagwan me evam bhagvat-katha me vishvas nahi hota.
7. Bhagvan ki prasaadi vastu lene se evam sharanaagati se maya ka moha door hota hai.
8. Jo apne vachano dvara prabhu me bhaav badhaye unhi ka sang karna chahiye.
9. Prabhu ke hraday me na rahne par jeev ki durbuddhi hoti hai.
10. Bhakti-roop amrut peene vaale ka kaal-roop sarp kuch nahi bigaad sakta hai.
11. Dukh aave to yahi vichar kare ki muj se koi dosh ban gaya hai uska yah phal hai prabhu ka isme koi dosh nahi hai.
12. Prabhu ke sammukh aprasann hokar kabhi nahi jaana chahiye kyoki anand roop prabhu aprasann ko dekhkar udasin ho jaate hai.
13. Laukik vaidik karya lok sangrah-arth kare parantu unme aasakti na rakhe. Aasakti to keval Bhagvan ke charn-kamalo me hi rakhe.
14. Pushtimargiya acharya-kul dvara atma-nivedan karne vale se hi pushti seva karave.
15. Prabhu-ke sharan ki bhavna sada kare. Sharan bhavna se sharavan kirtan aadi ka phal milta hai aur nirbhay ho jaata hai.
16. Bhagvat-seva ko apna dharm samaj kar deenta se kare prashansa ka vichar na rakhe.
17. Shri Thakur-ji ke swaroop me sakshaat Shri Krushna ki hi Bhavna kare.
18. Jahan tak ho sake Bhagvat-seva svayam kare. yadi seva me vilambh hota ho to prabhu ko shram na ho iske liye anya ki bhi sahayta le.
19. Bhagvan ke praktya evam prasannta ke karan deenta evam SruDrdha-sneha hi hai.
20. Deh evam man aadi bhagvat-seva, katha naamsmaran me lage rahe to daivi jeev samajna chaiye.
21. Ekagrachit hokar Bhagvatseva kare.
22. Ashtakshar ka aharnish jap karta rahe.
23. Jiska chitt Bhagvat-seva me na lagkar laukik-avesh yukt hi rahe uska sang kabhi bhi nahi karna chahiye.
24. Unke dukho ko aane-par bhi vikal nahi hona chahiye kintu vaisi stithi me bhagvan ka hi dhrdha ashray rakhna chiye.
25. Prabhu sambandhi karya ho to prasann rahe aur bhagvat-seva smaran na bane to dukhanu-bhav kare.
26. Mahatmya-Gnan dvara apne me bhakti badhne ke liye bhagvan bhakta ko kadachit dukh bhi dete hai.

Shri Gokulnathji's Hasya Prasangs - Prasang 1 & 2

Shri Gokulnathji's Hasya Prasangs

Translated from a copy of the original Gujarati pustak (book) - Please feel free to suggest corrections or changes.

Pushti Pushpa – 4

Shri Krushnaya Namah
Shri Gopijana Vallabhaya Namah
Shrimad Acharyacharankamalebhyo Namah

Shri Gokulesh Hasyamrut

* Prakash *
Shri Pushti Sahitya Prakashan
54, Sardarkunj Society Shahpur
Bahai centre
Ahemdabad/Amdavad 380001
T.N. 25491
Nyochavar 32
Raji. Postage 4

Preface
Until now Vaishnav Sahitya’s re-emergence has happened via the sanstha. Many are still desirous of re-publishing. Therefore, here is a humble request to all Vaishnavas, that they should send to the sanstha, our any old sahitya that they may have collected.All effort will be made to publish them according to the means available (yatha shakti) and at the right time that publication will be produced and made available. Therefore, Vaishnavas, keeping faith in the sanstha, do help in this way.

…With this pustak (book), the Vachnamruts that Shri Gokulnathji has distributed are overflowing with very deep, secretive bhav and meanings. The lessons (Abhyas) in this pustak will be understood by the Vaishnavs of top calibre. This pustak will be of great use to the Vaishnavs, of this there is no place for any doubt.
In doing the prakashan, we have constantly received guidance from P.P. Shri Goswami Balaks. P.P. Shri Goswami Shri Vrajeshkumarji (Kankroli). This work, undertaken has only been successful by the grace of P.P. Shri Vrajeshraiji. Our Shat Shat dandvat Pranams to them (Teo Shri Vrajeshraiji)

Prakashak

Shri Pushti Sahitya Prakashan
Daasanudaas Charankinkar Sevi Damodarbhai P. ShuklaAmbalal Lakhabhai Patel.
Shri Dwarkesho Jayati
Shri Gusainji’s Chaturth Kumar Yash-Ras Swaroop

* Shri Gokulesh’s Hasya Prasangs *

Prasang – 1

Once upon a time, Aapshri was Birajman. At that time he, out of his own wish, He came out with a hasya (comic/comedy-type profound) prasang. There was one person, his father-in-law became ill. The son-in-law got ready to go and visit his father-in-law. Now this son-in-law was deaf, therefore he thought… how to start a conversation after reaching there? (to his father-in-laws’), on top of that, the replies he gives if I ask anything, I will not be able to hear. Therefore, I should start preparing from now itself.He thought to himself… as soon as I reach there, I will ask is anything healing at all or not ? So my father-in-law will reply that it is healing a little . At this point I will say… very good, very good and so on. Then I will ask… is anything being digested or not ? Then he will reply, I drink somewhat/little like kanji, else he will mention of whatever else he is able to eat. Then I will respond by saying, very good, that khorak (foodstuff) is good, it is soft, easily digestible, you should take it, and so on…

Then I will ask if he is taking any medication/being treated by any doctor, etc. To this he will respond by giving any name of the medication he is taking or the name of the doctor he is being treated by, etc. To this I will reply, very good, take medication from that doctor, his hands are miraculous, and it will do you good. Etc.

Now, the son-in-law comes to the father-in-laws place. There was no hope for the father-in-law to survive. Sitting next to the father-in-law, the son-in-law, according to the arrangement (he had made in his mind), asked… Is anything healing ?To this, the father-in-law said now the healing will be there at the crematorium (Mashan/Smashaan).Listening to this, the son-in-law said… very good very good… this is how you will be cured (it will heal).

Everyone standing there, became shocked, thinking – why is this guy speaking like this.!!
Next, the son-in-law asked…. Are you able to digest anything ? To this the father-in-law said… able to digest what ? stones ? Nothing is digesting. To this the son-in-law said, very good very good… it is soft and digestible. You will get strength from it. Listening to this speech of the deaf son-in-law, everyone there started thinking that this son-in-law has gone mad or what ? Yet, keeping the respect (amanyata) of the son-in-law, no one said anything.
Then again the son-in-law asked, are you on any medication (being treated by any doctor) ? To this, the father-in-law said slowly, now the only doctor is death (the invitation to death (Jamasto/Yamdoots/Yamraj)).

The respected son-in-law said… very good, very good… very good… take his medication. His hands are miraculous. You will only be cured by him (death/Yamraj). Listening to this everyone present there were quite shocked and in that surprise enquired to find that the son-in-law is deaf.

Vivechan – A person who does not listen/hear of his own good is deaf. The one who does not have love (prem) is dirty (malin) because without love or intellect that person cannot realise/understand the truth. Those who cannot understand the words/speech (vachano) and actions (kriya) of the elders (enlightened ones, vibhutis, etc ); they behave anyhow. Because, they are not able to understand their swaroop. The same applies to those, who are like the same vision as this son-in-law and read these hasya prasangs, they will end up turning everything upside down (turn arth into anarth). Therefore, it is my request, for them (the prasangs) to be read with large (open mind) and loving vision (dhrasti).Of the ras-sagar, the vachnamruts of Shri Gokulesh, what will the lay-people (Kshudra-sagarsham jan-hradya) understand ?
If at any point one does not understand or if a mistake occurs (dosh), then one should understand and know that the capacity of one’s intellect to understand is less, or one’s own heart has the dosh/mistake.

The situation of the one who sees dosh/mistakes in everything and in everyone. (or one who is always criticising everything and everyone), is such that , is comparable to the very lowest type of person in a village, who is always constantly looking for rubbish everywhere (in the gullies and gutters, etc.) and where ever they find such rubbish, they collect it in their basket (topla). In this way, dusht people are always looking for those dhosh-rup bad things in other people and take it into themselves.Saintly people, or those people with bhakti, will always look for fresh, flowerly and sweet (comfortable places) places for their Prabhu (Lord) and will only accept/take those. In this way, saintly people will take on all good qualities (goon) and take punyas from others and by doing criticism they will lessen the paap (sins) (by taking on the sins of others).

Those are unfortunate who simply criticise people. However, there is a need for those type of people who criticise for the sake of shuddhi (creating purity) of others.

Those who take on the gunas (qualities/karmas) of others/everyone should be considered a saint.

Prasang – 2

Fruits of having devotion are always obtained (Bhavnanu Phal Malej) - Once upon a time, Aapshri was Birajman. At that time one Vaishnav asked, Raj, you say that one should maintain a high standard of Bhavna. But, does one actually get any fruits by keeping a high standard of Bhavna ?
Hearing this Krupasagar said, listen, once there was a man who earned Rs 5 per month. Now, there was a scarcity of girls in his community (for marriage); therefore he would have needed Rs 2000 to 3000 for a girl. Therefore he thought, we are not going to get any girl, so let us just enjoy the experience through speech (vani thi anand levo). From then on, every evening, after returning from work, he used to do all the work (housework) by himself, but with his speech he used to make out as if he was requesting his wife (stri) to do the required work. With words to the effect, that, get-up oye (oi – uthne ali), warm up the cooker (choolo salgav). As soon as the food is cooked, he himself would say, now get up and say, now get up and give me something to eat. At bedtime, he would say, it has become very late, lets go to bed. This he would do every day. His neighbour thought that this neighbour of mine is of bad character (Kharab chaal na che), everyday he is bring some new woman in the house. In the end, the neighbour complained to this guys boss (sheth), but the boss gave good reference said my worker is has a good character and is pure (pramanik ane pavitra che). To this, that neighbour said to the boss, check and judge for yourself.
For this, one evening the boss went with and hid himself at the neighbour’s place.At that time the worker arrived and, started talking as he used to do daily; to this the boss also started to believe what the neighbour had said and immediately came to his worker’s door asking him to open it. He opened the door immediately, so the boss asked… who are you talking with ? that guy said… there is no one. Then the boss said, so why are you doing this (talking to himself, pretending etc) ?
To this the worker said that in my community there is a scarcity of girls. You give me Rs 5 per month, with that I will never be able to save enough money to get married, that is why I am deriving pleasure through tongue/speech (modhe modhe jibha thi ras lau choo.)
Hearing this, the boss was overcome with compassion (sheth ne daya avi) and said… Go and find a girl tomorrow itself, I will cover any costs involved in the wedding. I have wedded four sons and will consider you as the fifth. He found himself the girl and the sheth got him married. Therefore one must always keep high standard of bhavna, then one will surely obtain its fruit.

Vivechan – From this incident (prasang) one finds that there is a desire to view this world as Prabhu’s leela-roop. Experience the world as His leela-roop. The fruit of the bhavna is like the bhavna itself. (jevi bhavna tevu phal). By doing the trade/business of coal, the hands are never going to become clean/white. Similarly, by keeping impure (dusht) bhavna, one does not become pure (pious), one with dusht bhavna only becomes dusht. Therefore, one must keep high standard of (pure) bhavna, now those who tred the path of pushti are like this guy (worker). He is saying things with his own mouth and yet those things are totally false. Poor fellow was unnecessarily harassed by the neighbour. However, because he was harassed, he benefited by getting the girl (i.e., getting married). Therefore, if any ill-mannered person harasses a saintly person, they should not become harassed/troubled, because the result of such harassment is discovered in the end.