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.
Wednesday, May 31, 2006
Thursday, May 18, 2006
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.
Monday, May 01, 2006
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).
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).
Monday, April 17, 2006
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.)
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.)
Wednesday, March 15, 2006
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?)
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?)
Tuesday, March 07, 2006
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.
Tuesday, February 21, 2006
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).
Tuesday, February 07, 2006
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.
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)
Thursday, January 26, 2006
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.)
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 ?)
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.
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.
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)
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.
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.
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