Shri Yamunaji's Pragatya Utsav
Shri Vitthalnathji-Shri Gusaiji's sixth lalji (son), Shri Yadunathji's Pragatya Utsav
Shri Vitthalnathji-Shri Gusaiji's sixth lalji (son), Shri Yadunathji's Pragatya Utsav
Wednesday, April 06, 2011
Tuesday, October 12, 2010
Thursday, September 23, 2010
Shri Gokulnathji's Hasya Prasangs: Prasang - 39
The value of something is according to its qualities (Vastuni Kimat Tena Goon pramane che):
Ek samaye Shri Gokulnathjiye potani icchaye krupa karine kalyan bhattne kahyu ke ek rajani sabhama be ratna avya, ek motu ane ek nanu hatu. Te ratna rajaye ditha; etle rajaye sabhana lokone puchyu ke be ratna-nu mulya karo. Tyare sabhaye mota ratna-nu mulya vadhare kahyu, ne nana ratna-nu mulya o-chu kahyu. aathi rajaye vichar karyo ke aa loko-nu bolvu praman nathi. Ratna-ni pariksha aa loko shu jaane? Javeri hoy te jaane. Tyarpachi javerine bolavine puchyu, ke Aa ratna-nu tartamya kaho, tyare temne mota ratna-nu mulya ghanu kahyu,, ane pachi kahyu ke nana-nu to moolya thai shake em nathi, mulya thai shake evu hoy to kahiye.
At one time Shri Gokulnathji, voluntarily graced Kalyan Bhatt and said:
Two jewels arrived in a kings court, one was large and the other was small. Having observed them, the king asked everyone present in the court to provide a value for the two jewels. The court provided a higher value for the larger jewel and a low value for the smaller one. Having put some thought into it, the kind decided that what the court had said cannot be taken as proof/fact. What would these people know about the true value of the jewel? A jeweller would know. Thereafter, the jeweller was called and asked to explain the characteristics and value of the jewel(s), to this the jeweller gave a high price for the larger jewel, but then said that the smaller one cannot be priced, if it was possible to give a value to then we would provide one.
Tyare rajaye kahyu ke mota ratna-nu mulya vadhare thavu joiye; ane nana ratna-nu mulya thodu kahevu joiye, chata tame aam kem kaho cho? Tyare javerio-ye kahyu ke rajaji mulya to gun upar che, chhotai motai upar kimat nathi, chota ma gun vadhare che; ane motama gun thoda che maate motu ratna pan kimati to che, pan nanani to kimat thai shake tem nathi. Gun vichare joiye to chotu ratna motu che, ne motu che; te chotu che. Chhotai athva motaini kimat gun upar che. Aa samhadi raja prasann thayo any kahyu ke e vaat satya che, tyare Kalyan Bhatt-e puchyu ke raj, kai samjan padti nathi. (Maharaj rajanu swaroop tatha rajana loko-nu swaroop ane javerinu swaroop, ratna motanu tatha ratna nana-nu swaroop,) raj janavo to janiye. Traye Shri mukhe bolya ke, rajanu swaroop to bbhagvadiyonu tartamya samajvano udyam (udham) kare to rajanu swaroop jaane, pratham bbhagvadiyanu tartamya janiye. Javerinu swaroop to tej ke je uttam-ma uttam bhagvadiya ke je bbhagvadiyana tartamya-ne sari rite jane. Mota ratna-nu swaroop te bhagvadiya data ane chota ratna-nu swaroop te bhagvadiya bhikshuk. Bhiikshuk data-thi laiye potanu nirvah kare.
At that time the king said that the larger one should have a higher value; and the smaller one should have a lesser value, then why are you saying this (the other way around)? Then the jewellers said, the value is determined based on the qualities and not the size; the smaller one has more qualities and the larger one have fewer, therefore though the larger one is expensive, a vallue cannot be given to the smaller one.
If one thinks about the qualities, then the smaller one is large and the large one is small. The largness or the smallness is dependent on the qualities. Hearing this the king became pleased and said what you said is true. At that time Kalyan Bhatt asked, Raj i don't understand anything. (neither the swaroop of the king nor his public and also that of the jeweller, the large or the small jewel,) Raj if you let us know/explain, we will know. Then Aapshri said with his (Shri Mukh), the Kings swaroop of bhagvadiya - if one makes special effort to understand then one can understand the king's swaroop, first understand the bhagvadiya's purpose. The jeweller's swaroop is that of a very high class of bhagvadiya who understands the purpose of a bhagvadiya very well. The larger jewel is that of bhagvadiya donor/giver and the swaroop of the smaller jewel is that of a bhagvadiya beggar. The beggar gets from the giver and maintains livelihood.
Vadi Kalyan Bhatt-ye vinanti kari ke Maharaj, uttam bhagvadiya tartamya-ne sammjhe te javerine ati uttam bhagvadiya kahya ane datane nyun kem kahyo; ane bhikshuk adhik kem kahyo? Raj, te bhav amne kaho.
Again Kalyan Bhatt requested, Maharaj, why did you say that the jeweller who understands the purpose of the bhagvadiya is of a very high class bhagvadiya and why make the donor bhavadiya smaller in status; and why say that the Bhikshuk (beggar) is higher/more than the donor?. Raj, explain these to us.
Tyare prannathjiye kahyu ke alokik dhrishtie jota data che; te bhikshuk che ane bhikshuk che te data che. Beejane ape te data kahiye. Je potana gharma rakhe te bhikshuk kahiiye.
Then Prannath (Lord of our pran) said that understanding/seeing with divine sight the donor is the beggar and the beggar is the donor. one who gives to others is said to be a donor. One who keeps it in the house is the beggar.
Jyare bhagvadiyanu potana atma parnu vahaal tute ane te sneh jaine prabhuna atma par chote che; tyare shri prabhujina bhagvadiyanoo je atma te potano atma thay che. Jyare koi bhagvadiyane koi vastu samarpe che, ane pachi potana gharma rakhe che, te data na hoy. Data kheta je vastu bija bhagvadiyana atmane samarpe te potanaaj atmane samarpyu em jane. Potana atmaye te vastuno upyog karyo hoy ne jetlo anand thay te karta pan te vasstu bija bhagvadiyana upyogma ave to tethi adhik anand thay te data bhagvadiya.
When the bhagvadiya's affection on self breaks and that affection becomes stuck on the Lord's soul, then those bhagvadiyas soul becomes the lord's soul. When someone offers something to that bhagvadiya, and then keeps it in their house, they can't be a giver/donor. Donor is one who offers to other bhagvadiyas soul, and understands that it is offered to their own soul/self.
If the bhagvadiya would have enjoyed something to a certain extent by utilising it for personal use, and yet they would have enjoyed it many times more if offered to another bhagvadiya for that bhagvadiya's use... then that bhagvadiya is the donor bhagvadiya.
Data na hoy te potana-j gharma rakhe, mate je data che tej bhikshuk kahiye chiye.
If they are not a donor then they keep it in their house, hence that donor is actually said to be a beggar.
Jyare bhagvadiya potana atma-parno sneh kadhine shri prabhuna-par tatha bhagvadiyano je atma tya sneh rakhe che, tyare shri prabhujino tatha bhagviyano je atma te potano atma thay che. Ahi potano atma te parno atma thay che, tenu karan e che ke teva bhagvadiyane potana atma par sneh nathi.
When the bhagvadiya transfers the affection from upon self to the Lord and to the other bhagvadiyas, then the lord's souls and the soul of those bhagvadiyas becomes our soul. Here it is explained how one's own soul becomes someone elses' and how those types of bhagvadiyas don't have affection on their own soul/self.
Vali je shriprabhujino atma tatha bhagvadiyano atma te potano sneh-atma thay che. Bhagvadiyanaa sambandh tatha vahal mate prathham je potana atma-par vahal rakhe che, teno e rite shri prabhu sambandh thay che, tyare teno potano atma te beeja bhagvadiyono thay che. Sneh tevo sneh kare che, te bija bhagvadiyano thay che. Ane tevo sneh kare che.
whereas, the soul of the lord and that of the bhagvadiyas becomes one's own affection-soul. The have a relationship of the bhagvadiyas and for their affection, those who first keep affection on their own soul, then their relationship with the lord is formed in that way. and then their own soul becomes the soul of (belongs to) those other bhagvadiyas. They receive affection the way they give, they become belonged to the other bhagvadiyas and show affection in that way.
Te bija bhagvadiiyano atma ape che, etla mate bhikshuk te data kahiye chiiiye. data bhagvadiyono potano atma te krishna shri prabhu no tatha
Because he/she gives the soul of other bhagvadiyas, the bhikshukh is called the donor.. The donor, their own soul and that of Shri Krishna, and ...
[ To be continued ... ]
Ek samaye Shri Gokulnathjiye potani icchaye krupa karine kalyan bhattne kahyu ke ek rajani sabhama be ratna avya, ek motu ane ek nanu hatu. Te ratna rajaye ditha; etle rajaye sabhana lokone puchyu ke be ratna-nu mulya karo. Tyare sabhaye mota ratna-nu mulya vadhare kahyu, ne nana ratna-nu mulya o-chu kahyu. aathi rajaye vichar karyo ke aa loko-nu bolvu praman nathi. Ratna-ni pariksha aa loko shu jaane? Javeri hoy te jaane. Tyarpachi javerine bolavine puchyu, ke Aa ratna-nu tartamya kaho, tyare temne mota ratna-nu mulya ghanu kahyu,, ane pachi kahyu ke nana-nu to moolya thai shake em nathi, mulya thai shake evu hoy to kahiye.
At one time Shri Gokulnathji, voluntarily graced Kalyan Bhatt and said:
Two jewels arrived in a kings court, one was large and the other was small. Having observed them, the king asked everyone present in the court to provide a value for the two jewels. The court provided a higher value for the larger jewel and a low value for the smaller one. Having put some thought into it, the kind decided that what the court had said cannot be taken as proof/fact. What would these people know about the true value of the jewel? A jeweller would know. Thereafter, the jeweller was called and asked to explain the characteristics and value of the jewel(s), to this the jeweller gave a high price for the larger jewel, but then said that the smaller one cannot be priced, if it was possible to give a value to then we would provide one.
Tyare rajaye kahyu ke mota ratna-nu mulya vadhare thavu joiye; ane nana ratna-nu mulya thodu kahevu joiye, chata tame aam kem kaho cho? Tyare javerio-ye kahyu ke rajaji mulya to gun upar che, chhotai motai upar kimat nathi, chota ma gun vadhare che; ane motama gun thoda che maate motu ratna pan kimati to che, pan nanani to kimat thai shake tem nathi. Gun vichare joiye to chotu ratna motu che, ne motu che; te chotu che. Chhotai athva motaini kimat gun upar che. Aa samhadi raja prasann thayo any kahyu ke e vaat satya che, tyare Kalyan Bhatt-e puchyu ke raj, kai samjan padti nathi. (Maharaj rajanu swaroop tatha rajana loko-nu swaroop ane javerinu swaroop, ratna motanu tatha ratna nana-nu swaroop,) raj janavo to janiye. Traye Shri mukhe bolya ke, rajanu swaroop to bbhagvadiyonu tartamya samajvano udyam (udham) kare to rajanu swaroop jaane, pratham bbhagvadiyanu tartamya janiye. Javerinu swaroop to tej ke je uttam-ma uttam bhagvadiya ke je bbhagvadiyana tartamya-ne sari rite jane. Mota ratna-nu swaroop te bhagvadiya data ane chota ratna-nu swaroop te bhagvadiya bhikshuk. Bhiikshuk data-thi laiye potanu nirvah kare.
At that time the king said that the larger one should have a higher value; and the smaller one should have a lesser value, then why are you saying this (the other way around)? Then the jewellers said, the value is determined based on the qualities and not the size; the smaller one has more qualities and the larger one have fewer, therefore though the larger one is expensive, a vallue cannot be given to the smaller one.
If one thinks about the qualities, then the smaller one is large and the large one is small. The largness or the smallness is dependent on the qualities. Hearing this the king became pleased and said what you said is true. At that time Kalyan Bhatt asked, Raj i don't understand anything. (neither the swaroop of the king nor his public and also that of the jeweller, the large or the small jewel,) Raj if you let us know/explain, we will know. Then Aapshri said with his (Shri Mukh), the Kings swaroop of bhagvadiya - if one makes special effort to understand then one can understand the king's swaroop, first understand the bhagvadiya's purpose. The jeweller's swaroop is that of a very high class of bhagvadiya who understands the purpose of a bhagvadiya very well. The larger jewel is that of bhagvadiya donor/giver and the swaroop of the smaller jewel is that of a bhagvadiya beggar. The beggar gets from the giver and maintains livelihood.
Vadi Kalyan Bhatt-ye vinanti kari ke Maharaj, uttam bhagvadiya tartamya-ne sammjhe te javerine ati uttam bhagvadiya kahya ane datane nyun kem kahyo; ane bhikshuk adhik kem kahyo? Raj, te bhav amne kaho.
Again Kalyan Bhatt requested, Maharaj, why did you say that the jeweller who understands the purpose of the bhagvadiya is of a very high class bhagvadiya and why make the donor bhavadiya smaller in status; and why say that the Bhikshuk (beggar) is higher/more than the donor?. Raj, explain these to us.
Tyare prannathjiye kahyu ke alokik dhrishtie jota data che; te bhikshuk che ane bhikshuk che te data che. Beejane ape te data kahiye. Je potana gharma rakhe te bhikshuk kahiiye.
Then Prannath (Lord of our pran) said that understanding/seeing with divine sight the donor is the beggar and the beggar is the donor. one who gives to others is said to be a donor. One who keeps it in the house is the beggar.
Jyare bhagvadiyanu potana atma parnu vahaal tute ane te sneh jaine prabhuna atma par chote che; tyare shri prabhujina bhagvadiyanoo je atma te potano atma thay che. Jyare koi bhagvadiyane koi vastu samarpe che, ane pachi potana gharma rakhe che, te data na hoy. Data kheta je vastu bija bhagvadiyana atmane samarpe te potanaaj atmane samarpyu em jane. Potana atmaye te vastuno upyog karyo hoy ne jetlo anand thay te karta pan te vasstu bija bhagvadiyana upyogma ave to tethi adhik anand thay te data bhagvadiya.
When the bhagvadiya's affection on self breaks and that affection becomes stuck on the Lord's soul, then those bhagvadiyas soul becomes the lord's soul. When someone offers something to that bhagvadiya, and then keeps it in their house, they can't be a giver/donor. Donor is one who offers to other bhagvadiyas soul, and understands that it is offered to their own soul/self.
If the bhagvadiya would have enjoyed something to a certain extent by utilising it for personal use, and yet they would have enjoyed it many times more if offered to another bhagvadiya for that bhagvadiya's use... then that bhagvadiya is the donor bhagvadiya.
Data na hoy te potana-j gharma rakhe, mate je data che tej bhikshuk kahiye chiye.
If they are not a donor then they keep it in their house, hence that donor is actually said to be a beggar.
Jyare bhagvadiya potana atma-parno sneh kadhine shri prabhuna-par tatha bhagvadiyano je atma tya sneh rakhe che, tyare shri prabhujino tatha bhagviyano je atma te potano atma thay che. Ahi potano atma te parno atma thay che, tenu karan e che ke teva bhagvadiyane potana atma par sneh nathi.
When the bhagvadiya transfers the affection from upon self to the Lord and to the other bhagvadiyas, then the lord's souls and the soul of those bhagvadiyas becomes our soul. Here it is explained how one's own soul becomes someone elses' and how those types of bhagvadiyas don't have affection on their own soul/self.
Vali je shriprabhujino atma tatha bhagvadiyano atma te potano sneh-atma thay che. Bhagvadiyanaa sambandh tatha vahal mate prathham je potana atma-par vahal rakhe che, teno e rite shri prabhu sambandh thay che, tyare teno potano atma te beeja bhagvadiyono thay che. Sneh tevo sneh kare che, te bija bhagvadiyano thay che. Ane tevo sneh kare che.
whereas, the soul of the lord and that of the bhagvadiyas becomes one's own affection-soul. The have a relationship of the bhagvadiyas and for their affection, those who first keep affection on their own soul, then their relationship with the lord is formed in that way. and then their own soul becomes the soul of (belongs to) those other bhagvadiyas. They receive affection the way they give, they become belonged to the other bhagvadiyas and show affection in that way.
Te bija bhagvadiiyano atma ape che, etla mate bhikshuk te data kahiye chiiiye. data bhagvadiyono potano atma te krishna shri prabhu no tatha
Because he/she gives the soul of other bhagvadiyas, the bhikshukh is called the donor.. The donor, their own soul and that of Shri Krishna, and ...
[ To be continued ... ]
Saturday, December 19, 2009
Shri Gokulnathjinu Jivan Charitra
Shree Gokulnathjinu Tunku Jivan Charitra - Tathaa Leela Prasango
Shree Mahaprabhujinu praagtya savant 1535 na chaytra 11 naa divase champaranyamaa agnikundmaathi thayu. Aapshreena praagatyathi bhumi uparthi andhkaarno naash thay sarvtraprakaash felaayo. Aapshreeye khulla charnaavindthi chaaline tran vakhat pruthvi parikramaa kari anek jivone sharne lay prabhuni praapti karaavi. Ane aapnaa charnaavindni raj dwaaraa udhhaar karyo.
Bhutal upar biraajine anek leelaao kari maayaavaadnu khandan kari bhakti maarg sthaapyo. Aapne tyaa be laaljinu praagtya thayu. Temaa pahelaa Shree Gopinathji ane bija Shree Vitthalnathji (Shree Gusainji) nu praagtya san.1572 naa maagsar vad 9 nu thayu. Shree Gusainjiye pan bhutal upar birajine anek jivan sharne lidhaa ane sevaa maargmaa prakaash kari jivne sevaani rit bataavi. (Etle to Gopaaldaasji saatmaa Vallabhaakhyaanmaa gaay chhe ke aap sevaa kari shikhve Shree Hari).
Aapne tyaa saat laaljinu praagtya thayu parantu Shree Mahaprabhujinu ane Shree Gusainjinu jeevan charitra ane leelaane varnan aapne ghanaa saahityamaathi jaanye chhe.
Ahi tau Shree Gusainjinaa chaturtha laalji Shree Gokulnaathjinu tunku jeevan charitrane varnan karvaanu chhe. Shree Gusainjine tyaa san. 1608 naa maagsar sud saatamnaa divse Shree Gokulnaatjinu praagtya thayu. Tene vigatthi varnan joye. Shree Gusainji aapnaa parivaar sahit Adelmaa biraajtaa hataa.
Ane samay darmiyaanmaa Shree Rukshmaniji vahujinaa garbhmaa prabhuye pravesh karyo. Aam garbhmaa prabhuno pravesh thataani saathej Shree Rukshmanivahujinaa swarupmaa alokik saundryataa jevo ferfaar thayelo jovaamaa aavtaa nijjanoye maani lidhu ke kalaatmak rasaaveshi prabhu garbhsthit thayaa chhe. Ane pachhi tau sau raah joyaa kartaa hataa ke kyaare praagtya thaay ane kyaare darshan kariye.
Jem jem samay pasaar thato jay chhe tem tem praagtyano samay najik aavto jay chhe. Etle aavaa samaymaa praagtya ange darek prakaarni sambhaal raakhvaani temaj anya suchnaa rupeni agnaa karine Shree Gusainji Adelthi Shree Giriraaj(Jatipura) padhaarya. Parantu aapne tyaa Rukshmanivahujini khavaasimaa ek Krushnaadaasi hati.
Te Krushnaa Shree Aachaaryaji Mahaprabhujini param krupaa paatr hati etle gharnaa savne aa daasi bahuj maaniti hati. Ane sav aa daasini salaah maantaa. Have ahi samay puro thataa Shree Rukshmanivahujinaa petmaa pidaa thavaa laagi etle Krushnaadaasi ekdam dodti dodti aapnaa kul purohit gaur Somaa Joshi paase pahonchi gay ane jaldi jaldi utaavadmaa bolvaa laagi’Panditji Panditji jaraa joyne aapone atyaare mahurat kevu chhe?’
Panditji bolyaa: Aav Krushnaa aa jaraa thaak utarvaa de, shwaas hetho beswaa de, etli utaavad shi chhe? Bol shenu muhrat jovaanu chhe? Kay kharidi karvi chhe? Kyaay bahaargaam javu chhe keg rah pravesh karvo chhe?
‘Mmmm…..grah pravesh tau nahi, pruthvi pravesh karvo chhe. Haa haa pruthvi pravesh kahetaa kahetaa Krushnaa khadkhadaat hasi padi.
Kul naa gaur Somaa Joshi munzai gayaa. Haathmaa tipanu emne em rahi gayu. Chashmaa ardhaa naake utaari panditji Krushnaadaasine joy rahyaa.
Krushnaadaasi kahe: Panditji dhil shu karo chho? Shree Vitthalnaathjinaa Shree Rukshmani Vahujine prasav pidaa updi chhe.Aa vakhte emne putra avtarshe. Emaa koy shankaa nathi. Mei emnu naam atyaarthi ja Shree Gokulnaathji paadi raakhyu chhe. Mane fakta etluj kaho ke aaje divas kevo chhe?
Uparnaa vakyo eki saathe Krushnaa boli gay.
Panditjiye sarvaadaa-baadbaaki kari aangadinaa vedhaao gain dokun dhunavyu. Krushnaa hamnaa chaar divas sudhi tau koy saarun muharat nathi.
Ane Krushnaa ekdam bhaagi.
Panditji kahe, are bhaagi kyaa, saambhad tau khari Krushnaa… pan saaambhade kaun.
Haafti-haafti Krushnaadaaasi Shree Rukshmanivahuji paase aavi ane temnaa pet par haath feravataa boli, juo maharaja hamnaa chaar divas sudhi muhurat saaru nathi. Maate bahaar padhaarvaani utaavad na kartaa ho.
Vahujini pidaa sami gay.
Chaar divas pachhi san.1608 maagsar mahinaani sud saatamnaa divase farithi vahujinaa petma pidaa upadi.
Krushnaadaasi paachhi Somaa Joshi paase pohchi gay.
Krushnaadassine aavati joyne taratj gaur maharaja tipnu kholine besi gayaa.
Jo Krushnaa aaje savant sodso aathh isvisan panderso baavanni hemant rutumaa dakshinaaynnaa surya ek vakhate maagshar sud saatmne guruvaarno divas chhe. Raate ek ghadi chhappan pale ati sundar yog chhe.
Bas saambhadtaaj Krushnaa bhaagi. Are are bhaagi kyaa?Saambhadto khari…
Krushnaadassi ghare aavi Rukshmanivahujinaa pet paase valine harshaaveshmaa boli, Maharaaj ratre ek ghadi chhappan pale ati sundar yog chhe. Have aap bhutalpar padhhaarjo.
Praagatya divas tau nishchit hatoj, parantu Shree Mahaaprabhujini sharnaagat ane krupaapaatra evi bhali-bholi Krushnaadaasinaa mukhathi praagtya samaynaa vachno kahevdaavi Shree Gokulnaaathjiye vaishnavne etlu maan aaapyu.
Chovis kalaak agaav etle chhathhni raat thi ja prakruti khilvaa maandi. Krushnaa avtaarnaa samay ane Shree Mahaaprabhujinaa praagatya samaynaa tamaam chinho vaataavarnmaa janaavaa laagyaa.
Shree Mahaaprabhujinaa vachano saakaar thavaani ghadiyo avi gay.
Tamo taat- amo putra e vaakyo anusaar saatamani rate baraabar ej samaye Adelmaa Shree Gusainjinaa nivaasthhaane Shree Gokuleshjinu praagtya thayu.
Have aa baaju Shree Gokulnaathjinaa praagatyani vadhhaaymaa maanglik vaajintronaa madhur avaajo sambhdaavaa laagyaa.
Pitaajini aagyaa mujab Shree Shobhaabetijiye haathmaa suvarnno thaad lay motithi vadhaavi lay mangal aarti kari.
Sutikaa sadanmaa chaare khunaomaa mangal dipako prakaashvaa laagyaa. Kutumbijano tathhaa bhaktajano aanandamaa aaveshmaa aamtem ghumvaa laagyaa ane pachhi tau praagtyani jem jem bahaarmaa khabar padi gay tem tem bhaktajano aavvaa laagyaa.
Ane yuvationaa talaa vividhh prakaaranaa shungaar kari maathe suvarnnaa kadash tathhaa shreefal dharine ane aaspaasmaa pidun vastra lapetine madhur avaaje gaan kartaan kartaan koy aartino saajato, koy fulnaa haar tau koy bidaa tau koy ubatnaa tau koy argajaa tau koy keshar tau koy thhaad bharine pakvaan vigere lay aavyaa.
Aavi aavine sau mukhnaa darshan kare ane darshan kartaa kartaa koy aanandveshmaa magna thhay jataa hataa. Tau koy gaandaa ghelaa bani dehnun bhaan bhuli jataa hataa ane bhaamanaa levaa maandi jataa hataa. Ane koynaa netramaathhi harshnaa aansuo vahevaa laagyaa hataa. Vali koy dandvat pranaam kartaa hataa.
Jyaare biji taraf maagad, bandijan,gandhrava vigere aavine prabhunaa jash gaavaa laagyaa hataa.
Aam Shree Gusainjinaa aangdaamaa aaje bhaktajanoni bhaare bhida hati. Vadi dwaare thataa vividh prakaarnaa vaajintro madhur avaajthi Shree Gusainjinu aangdu gaaji rahyu hatu. Parantu saathe saathe aakhu gaam pan gaaji rahyu hatu. Tunkmaa ke,putranaa praagtyathi sarvtra jyaa juvo tyaa gharmaa ane gaammaa aanand aanand thay rahyo hato.
Tyaar baad praagtyani dehkriyaao pati gayaa pachhi aavelaa sarvane kumkum tilak kari prasanntaathi anek prakaarnaa vastro aapyaa.viprone aasanpar besaadi pujaa kari ane shaashtra viddhi pramaane darekne vaachhardaa sahit gaayo daanmaa aapi. Vali maagad, suta, bandijan vagerene mau maagyaa daan aapi santosh karyo.
Kutumbmaa saune nyochhavar aapi. Aam Shree Shobhabetijie aavelaa sarvnu sanmaan karine vidaaygiri aapi. Ane aavelaa sau aashirvaad aaptaa aaptaa java laagya.
Shree Gusainji te divsomaa vrajmaa Gopaalpur(Jatipuraa)maa biraajtaa hataa. Emne tyaa chothaa putranaa praagtyani vadhaay aapvaamaa avi. Vadhaay saambhlataaj tarat Shree Gusainji Adel padhaarya.
Gharnaa sau saamaa aavine Shree Gusainjine shubh samaachaar aapyaa. Ane pachhi Shree Gusainjie gharmaa pravesh karine baalak paaase padhaaryaa ane baalak podhelaa hovaa chhataay balakne utsangmaa lay putra suchno anubhav karyaa baad naamkarano muharatno divas aavtaa ek moto mandap bandhaavyo.
Mandapni vacche ek sundar vedi tayaar karaavi. Paat bichhaavi paat par patvastra dharyu. Pachhi potanaa putrane godamaa lay Shree Rukshamanivahuji tathhaa Shree Gusainji biraajyaa.
Pachhi Shree Gusainjiye potaanaa balaknaa kanthmaa tulsani maalaa paheraavipachhi ek thhaal mangaavi temaa chokkhaa puri kanchanthi Shree Gusainjiye Shree Vallabh evu shubh naam aapyu.
Ane baalaknu naam Shree Vallabh padyu. Parantu jaahermaatau Krushnaadaasiye paadelu naam Shree Gokulnaathji j chaalu raakhyu. Ek bhagvadi vaishnav temaay Shree Mahaaprabhujiye motanaa mukhmaathhi bachaavine sharne lidheli Krushnaa naa vachanne Shree Gusainjiye pan maan aapyu.
Aam naamkaranni kriyaa puri karyaa baad saunaa aanandmaa ne aananmaa divso pasaar thavaa laagyaa.
Aa chaturthakumaar Shree Gokulnaathji ke jeoshreene Shreeji tarike pan sambodhvaamaa aavelaa tethhi ahi pan have Shreeji tarike sambodhvaamaaaave chhe.
Have uparnaa darshaavyaa pramaane mahotsav nirvighne thay gayaa baad Shreeji dhime dhime chaaltaa shikhi jay chhe. Boltaa shikhi jay chhe. Ramato ramtaa shikhi jay chhe. Pachhi potaanaamaa raheli chaturaaythi aavu badhu shikhtaa shikhtaa baalpanthhij Shree Gokulnaathjine Shrimad Bhaagvatni pothi ane tulsini maalaa bahu priya hati.
Nagarmaa Govind maamaane ghare khelvaa padhaartaa tyaare emnu laavanyamay swarup nirkhine bhaktajano ghano moha paamtaa ane emne kholaamaa (Khodaamaa) lay khubaj vahaal kartaa. Raste chaaltaa emni najare gaay chadti tau teau ghanaaj aanandmaa aavi jataa ane tene pakadvaa dodi jataa.
Have aam aavi rite ramat ramvaanaa divso vitaavtaa Shreejiye saat varsh puraa karyaa. Aathhmaa varshmaa pravesh karyo etle Shree Gusainjiye emno upnayan sanskaar karyo ane vidhhyaachyaas sharu karaavyo.
Jagatne bataavvaa khaatraj nimit maatra hato. Baaki tau aapno vidyaa paarangat hataaj.
Etle vidyaabhyaasa darmyaan Shreeji potaani alaukik shakti pragat kari bahuj thodaa samaymaaj aapne jaruri badhi vidyaa aapshreeye jaani lidhi. Are jaanitau lidhi pan aapne vidyaa bhanaavtaa gurune pan chakit kari didhaa. Koy koy vaar tau guru potanu gurupad chhodine daaspanu swikaari haath jodi dethhaa rahetaa, chhataa saamaanya vahevaarmaa tau Shreeji ek saamaanya baalakni maafakaj vartataa ane tethi aaspaasnaa loko emnu alaukik tatva bhuli jataa. Saathhe bhannaaraaaune aavi alaukiktaa joy ne irshyaa thati ane gurune fariyaad kartaa.
Aavi rite anek kutuhal pedaa karvaanaa bahuj thodaa samaymaaj etle ke aapni baal samaymaaj Shreejiye abhyaas saathe paathhshaalaamaa sarve shaastrono ane vidyaaono pan abhyaas karyo.
Aavaa prakaarnaa abhyaas saathe gharmaa pan Shree Mahaaprabhuji tathaa Shree Gusainjiye pragat karelaa anek rasaatmak temaj gudhh bhaavvaalaa grantho SreemadBhagvat, Shree Subodhiniji,Tippanijim tathaa anya swmaargiya granthonu pan baarik rite avlokan karine manna kari lidhu.
Aa pramaane Shreeji das varshnaa thayaa tyaa sudhi Adelmaa biraaji swajanone baalkaumaar tathaa pongadlilaano anubhav karaavyo
Ek divas Shree Gusāinji potānu kutumb parivār sahit Shree Jaggnanāthpuri (Jagdish)ni yātrāye padhāryā. Yātrā puri karine thodākj māsmā Adel padhāryā. Tyār pachi thodāk samay pasār thayā bād Shree Gusāinji āpnā parivār sāthe Mānekpur (jene pahelā Gadhā kahevāmā aāvtu) padhārvāno vichār karine te taraf nikadyā. Vacche rastāmā mukm kartā kartā ane deyvi jivono angikār kartā kartā Durgāvati RānināGadhā gāme padhāryā ane ahi mukām karine birājyā.
Ekvār rath uttsavno divas āvyo,Gadhāni Rāni Durgāvatiye lākhono dravya kharchine sol paydāno bhavya rath tayār karāvyo. Ane ati uttam prkārno ghodā jodāvyā.
Shree Gusāinjini āgjna layne Rāniye Shreejine swahaste shole shangār sajine rathmā Padhrāvyā.
Bahu dhāmdhumthi vājte gājte ghanā jan samāj sāthe yātrā nikadi. Āgad madhur dhvanivādā vājintro vāge,pāchhad pāchhad shangārel hāthiyo par bethelā shasstra
chokiāto salām āpe. Rāni tathā Shree Gusāinji ane anya kutumbijano ,chāchā Harivanshji, Chāmpābhāi vagere bhaktjano sāthe rathni āgad chāle , vacche godāonā thanganāt sāthe bhavya rath pāninā relāni jem chālyo jāy, ane pāchhad darbārio, gruhastho, nagarvadho, chokiāto tathā sāmāny varg chālyo āve. Thek thekāne bhāvik jano rath rokāvine Shree Gokulnāthjine phulthi vadhāve,ārti utāre ovārnā le.
Ā bāju Rāni pāchhad valine juve to rath ghano dur dekhāy chhe. Shreejinā darshan na thatā Rāni bechen bani jāy chhe. Pan badhhā sāthe chāltā hovāthi Rāni potāni becheni chhati na thavā de.
Ām chāltā chāltā Shreejinā darshan na thavāthi ghano virah thayo. Ane Rāni manoman Shreejine vinanti karvā lāgi, shudhh snehno tār Shreeji sudhhi jodāy gayo.
Rānini vinantinā jawābmāShreejiye ek chamatkār sarjyo.
Rathnu paydu pathharnā ek chotrā sāthe bhatkāyne atki padyu. Pānidār ghodāonu jor pāni jem sari gayu. Rath thhambhi gayo, vyavasthhāpko munzāy gayā, Shreeji marak marak smit kartā chotaraf jovā lāgyā. Thhodi kshan māte avyavasthhā sarjāy gayi.
Saturday, March 28, 2009
Shri Gokulnathji's Hasya Prasangs: Prasang - 38
The Lords breath are the Vedas (Prabhuno Nih-Shvaas Te Vedo Che):
Ek samaye Kalyan Bhattne potani icchaaye Shreejiye ek adbhut vaat kahi. Pote kahyu ke Ishvarnee anant vibhutiyo che, te vibhuti-roop maaheni koi ek roopni shrushti upar ekvaar evi krupa thai ke, Aa shrushtinu dukh shee reete mate, em vichaari nisaaso mukyo.
Once upon a time, Shreeji, by his own sweet wish, said something wonderous to Kalyan Bhatt. He said that the Lord (Ishvar) has unlimited number of manifestations/creations and of them, one such type of creation, such (divine) grace was bestowed that the Lord thought how to relieve the sorrows of this creation and with this thought the Lord breathed out (like taking a deep breath and releasing it with a sigh)
E nisaasaanaa saamarthya maathi ved prakat thayaa. Aa ved-thi shrushti potanu hit-ahit jaanvaa laagi. Ane jaanine e pramane vartvaa laagi.
From the potency of that breath, Vedas were manifested/materialised. With this Veda, the creation began to know what is in its best interest (or otherwise), and with this knowledge it began behaving/acting accordingly.
Aathi tenu bhalu thay che, temna temaana ketlak Bhagwaan Vyas, Naradji, Shukdevji sarkhaani krupathi Shree Bhagvat prakat thayu, tethi loko ishvarne jaanva lagya. Temana ketlak bhagyawan jeevo pushtino anubhav pamya.
Hence, good happens for this creation. From within this creation, some such as Bhagwaan Vyas, Naradji, Shukdevji bestowed their grace and revealed Shree Bhagvat, with which the general public started knowing the Lord. Some of these fortunate souls experienced Pushti.
Tethi bhagvan Nand-Jashodano anubhav paamya - aatla sudhi shastra ved, puran, Shri Bhagvat ane Geetaadik kahe che, have aagad amari gamya (suj) nathi. "Govind tiharo swaroop nigam neti neti gaave" eva prakarnu vachan che. Saakshat Shree Purushottamdas swaroop ethi agamya che.Te thaki koi ek bagyawan saakshat purna purushottamno anubhav pamya.
Therefore the Lord got experience of Nand-Jashoda - upto this point, Shastra, Ved, Puran, Shri Bhagvat and Geeta, etc speak of. From now on our (my) understanding is not there. "Govind Your form is unfathomable, thus sing the Ved". There is this saying... Literal form of Shree Purushottamdas is not understood (unfathomable) beyond this... and even then one fortunate soul manage to have the experienc of the complete form of Purushottam.
Shree Prurushottam na prakar ghana che. Anubhav pan ghano che. tema vivek e che ke, koi ek kaheta sathe anubhav pame che te jaane che ke jeni hu chu, te leela purushottam mara che. Vadi em jaane che ke jeni hu chu, te marathi algu nathi, evi reete apna prabhu purushottam par sneh kare ke potana dukhne dukh jaane nahi.
There are many types/categories of Shree Purushottam. (Therefore), equally there are many experiences. In this the intelligence is this, someone has this experience after saying and having known that the one to whom I belong, that leela Purushottam is mine and likewise knows, that to whom I belong is not algu (different/far) from me, thus, in this way, if one has affection towards ones own Lord Purushottam, they would not consider/see sorrow as sorrow.
Prabhuna sukhma potanu sukh jane che. Aaa vastu keval anugrahathi anubhavay che.
Knowing that ones own happiness is in the happiness of the Lord - This "thing" is only obtained/achieved by compassion/grace.
Anugrahathij purna purushottamni yogyata anubhavay che. jenapar purna anugrah thaay tene sneh thaay, ane e snehthi krupa thaay, krupathi ananyata thaay ananya thaay te divase tadaatma thavaay ane tadaatma thaay etle angikaarni dheel nahi.
By grace alone, one is able to experience the capability of the complete Purushottam. One on whom this grace is bestowed gets love/affection, and with this affection grace is bestowed, from this grace comes one-pointed devotion, and when one becomes one-pointed, one becomes Tad-Aatma (becomes His or like Him), and when one becomes tad-aatma, there is no delay in being accepted (by Him).
Vivechan:
Aama moolthi jeevne Ishvarnu ane satya-asatyanu gyaan shee reete thayu te aapyu che. Shree Purushottam Swaroop taddan agamya che; te pan aama Shree Gokulesh janaave che. Shree Gokulesh pote kahe che, ke have aagad amaari gamya nathi. To je jeevo pote "aham bhramasmi" bani betha che temni to vaataj shee?
At the root of this, is given, how the soul got knowledge of the Lord and that of Truth and Untruth. The form of Shree Purushottam is absolutely unfathomable; this is also revealed by Shree Gokulesh. Shree Gokulesh himself says, that, our understanding does not go beyond this. Then what to speak of those souls who say (have become - sarcarstically speaking) "aham bhramasmi (I am Brahm)"
Ahi Shree Gokulesh potani deenta spasht kare che. Nigam neti neti shabda kahe che, tethij tene prabhuna swaroop-nu kaik bhaan che em samji shakay.
Here Shree Gokulesh shows his humbleness clearly. It can be understood that, it is because the Nigam says neti neti, that they have some feeling/knowledge of the Lord's form.
Prabhuna sampoorna swaroopne shrutiyo nathi jaanti, tethi neti neti shabda bole che, jem khambaatna dariya kinare ke mumbaina dariya kinare bhelane samudranu to gyaan che, pan sampoorna samudranu gyaan nathi, temaj shrutiyone pan prabhuna swaroop-nu kaik gyaan che; pan sampoorna nathi maate neti neti shabda vaapre che. Shree Gokulesh pote pan emaj kahe che. "ethi aagad gamya amari nathi."
The Shrutis do not know the Lords complete form, therefore they say the words "neti neti". Just as the sea shore at Khambaat or Mumbai knows about the existance of the sea/ocean in those places, but do not have complete knowledge of the whole ocean. In the same way the shrutis also know something about the form of the Lord; put that knowledge is not complete, therefore they use the words "neti neti (roughly translated: this is not all, there is much more beyond this)". In the same way, Shree Gokulesh also says... "beyond this our understanding does not reach"
Eno artha e ke kaik leelatmak poorna purushottam ne ame jaaniye che, pan sampoorna pane jaanta nathi, kaaran ke prabhuni leelao anant che.
"Nitya leela nitya nautam shruti na paame paar" Shree Vallabhakhyanma Gopaldasji kahe che. Tenu karan aaj che.
This means that we (Shree Gokuleshji) know some aspects about the divine form of Purushottam, but we don't have complete knowledge, this is because the divine plays of the Lord are unlimited/countless. "Nitya Leela (Divine plays are continuous) Nitya Nautam (Always New) Shruti Na Paame Paar (The shrutis cannot fathom them out)" - Gopaldasji says this in Shree Vallabh Akhyan, it is for this reason only.
Ek samaye Kalyan Bhattne potani icchaaye Shreejiye ek adbhut vaat kahi. Pote kahyu ke Ishvarnee anant vibhutiyo che, te vibhuti-roop maaheni koi ek roopni shrushti upar ekvaar evi krupa thai ke, Aa shrushtinu dukh shee reete mate, em vichaari nisaaso mukyo.
Once upon a time, Shreeji, by his own sweet wish, said something wonderous to Kalyan Bhatt. He said that the Lord (Ishvar) has unlimited number of manifestations/creations and of them, one such type of creation, such (divine) grace was bestowed that the Lord thought how to relieve the sorrows of this creation and with this thought the Lord breathed out (like taking a deep breath and releasing it with a sigh)
E nisaasaanaa saamarthya maathi ved prakat thayaa. Aa ved-thi shrushti potanu hit-ahit jaanvaa laagi. Ane jaanine e pramane vartvaa laagi.
From the potency of that breath, Vedas were manifested/materialised. With this Veda, the creation began to know what is in its best interest (or otherwise), and with this knowledge it began behaving/acting accordingly.
Aathi tenu bhalu thay che, temna temaana ketlak Bhagwaan Vyas, Naradji, Shukdevji sarkhaani krupathi Shree Bhagvat prakat thayu, tethi loko ishvarne jaanva lagya. Temana ketlak bhagyawan jeevo pushtino anubhav pamya.
Hence, good happens for this creation. From within this creation, some such as Bhagwaan Vyas, Naradji, Shukdevji bestowed their grace and revealed Shree Bhagvat, with which the general public started knowing the Lord. Some of these fortunate souls experienced Pushti.
Tethi bhagvan Nand-Jashodano anubhav paamya - aatla sudhi shastra ved, puran, Shri Bhagvat ane Geetaadik kahe che, have aagad amari gamya (suj) nathi. "Govind tiharo swaroop nigam neti neti gaave" eva prakarnu vachan che. Saakshat Shree Purushottamdas swaroop ethi agamya che.Te thaki koi ek bagyawan saakshat purna purushottamno anubhav pamya.
Therefore the Lord got experience of Nand-Jashoda - upto this point, Shastra, Ved, Puran, Shri Bhagvat and Geeta, etc speak of. From now on our (my) understanding is not there. "Govind Your form is unfathomable, thus sing the Ved". There is this saying... Literal form of Shree Purushottamdas is not understood (unfathomable) beyond this... and even then one fortunate soul manage to have the experienc of the complete form of Purushottam.
Shree Prurushottam na prakar ghana che. Anubhav pan ghano che. tema vivek e che ke, koi ek kaheta sathe anubhav pame che te jaane che ke jeni hu chu, te leela purushottam mara che. Vadi em jaane che ke jeni hu chu, te marathi algu nathi, evi reete apna prabhu purushottam par sneh kare ke potana dukhne dukh jaane nahi.
There are many types/categories of Shree Purushottam. (Therefore), equally there are many experiences. In this the intelligence is this, someone has this experience after saying and having known that the one to whom I belong, that leela Purushottam is mine and likewise knows, that to whom I belong is not algu (different/far) from me, thus, in this way, if one has affection towards ones own Lord Purushottam, they would not consider/see sorrow as sorrow.
Prabhuna sukhma potanu sukh jane che. Aaa vastu keval anugrahathi anubhavay che.
Knowing that ones own happiness is in the happiness of the Lord - This "thing" is only obtained/achieved by compassion/grace.
Anugrahathij purna purushottamni yogyata anubhavay che. jenapar purna anugrah thaay tene sneh thaay, ane e snehthi krupa thaay, krupathi ananyata thaay ananya thaay te divase tadaatma thavaay ane tadaatma thaay etle angikaarni dheel nahi.
By grace alone, one is able to experience the capability of the complete Purushottam. One on whom this grace is bestowed gets love/affection, and with this affection grace is bestowed, from this grace comes one-pointed devotion, and when one becomes one-pointed, one becomes Tad-Aatma (becomes His or like Him), and when one becomes tad-aatma, there is no delay in being accepted (by Him).
Vivechan:
Aama moolthi jeevne Ishvarnu ane satya-asatyanu gyaan shee reete thayu te aapyu che. Shree Purushottam Swaroop taddan agamya che; te pan aama Shree Gokulesh janaave che. Shree Gokulesh pote kahe che, ke have aagad amaari gamya nathi. To je jeevo pote "aham bhramasmi" bani betha che temni to vaataj shee?
At the root of this, is given, how the soul got knowledge of the Lord and that of Truth and Untruth. The form of Shree Purushottam is absolutely unfathomable; this is also revealed by Shree Gokulesh. Shree Gokulesh himself says, that, our understanding does not go beyond this. Then what to speak of those souls who say (have become - sarcarstically speaking) "aham bhramasmi (I am Brahm)"
Ahi Shree Gokulesh potani deenta spasht kare che. Nigam neti neti shabda kahe che, tethij tene prabhuna swaroop-nu kaik bhaan che em samji shakay.
Here Shree Gokulesh shows his humbleness clearly. It can be understood that, it is because the Nigam says neti neti, that they have some feeling/knowledge of the Lord's form.
Prabhuna sampoorna swaroopne shrutiyo nathi jaanti, tethi neti neti shabda bole che, jem khambaatna dariya kinare ke mumbaina dariya kinare bhelane samudranu to gyaan che, pan sampoorna samudranu gyaan nathi, temaj shrutiyone pan prabhuna swaroop-nu kaik gyaan che; pan sampoorna nathi maate neti neti shabda vaapre che. Shree Gokulesh pote pan emaj kahe che. "ethi aagad gamya amari nathi."
The Shrutis do not know the Lords complete form, therefore they say the words "neti neti". Just as the sea shore at Khambaat or Mumbai knows about the existance of the sea/ocean in those places, but do not have complete knowledge of the whole ocean. In the same way the shrutis also know something about the form of the Lord; put that knowledge is not complete, therefore they use the words "neti neti (roughly translated: this is not all, there is much more beyond this)". In the same way, Shree Gokulesh also says... "beyond this our understanding does not reach"
Eno artha e ke kaik leelatmak poorna purushottam ne ame jaaniye che, pan sampoorna pane jaanta nathi, kaaran ke prabhuni leelao anant che.
"Nitya leela nitya nautam shruti na paame paar" Shree Vallabhakhyanma Gopaldasji kahe che. Tenu karan aaj che.
This means that we (Shree Gokuleshji) know some aspects about the divine form of Purushottam, but we don't have complete knowledge, this is because the divine plays of the Lord are unlimited/countless. "Nitya Leela (Divine plays are continuous) Nitya Nautam (Always New) Shruti Na Paame Paar (The shrutis cannot fathom them out)" - Gopaldasji says this in Shree Vallabh Akhyan, it is for this reason only.
Shri Gokulnathji's Hasya Prasangs: Prasang - 37
Types of Love - 'Aarudh' love is the best (Premna Prakaar - Aarudh Prem Shreshtha Che):
Ek divase Kahyu ke Sneh Chaar Prakarno che -
One day (he) said that there are four types of affections -
[1] Vishayi-Sneh
[2] Sahaj-Sneh
[3] Mahatmya-Sneh
[4] Aarudh-Sneh
Shri Thakorjini Seva Bhajan Koi Koi Kare Che Te Mahatmya jaani ne ke mota jani ne kare che. Aaruddh Sneh hoy to tarat angikaar karre. Aarudh Sneh to paraspar vina hoy nahi. Aarudh snehthi to jeev Shri Thakorji saathe rasbas thai jaay. Jyaare Shri Thakorji Krupa kare, Tyaare Aarudh Snehni Prapti thaay.
Those who worship Shri Thakorji, do it with the greater knowledge, knowing that He is great. If there is Aaruddh Sneh (absolute love and affection) then the jeev is accepted immediately. Aarudh Sneh is not present if the "feeling" is not mutual (between Thakorji and the jeev). When Shri Thakorji bestows his grace, then one gets Aarudh Sneh.
Vivechan:
Upar Snehna chaar prakaar janavyaa che. Alaukik sneh pan chaar prakarna che. Tema sau karta uttam sneh aarudh sneh kahyo che.
Four types of (general) love are mentioned above. There are four types of Transcendetal love also. Amongst these the most supreme is called Aarudh Sneh.
Aarudh sneh etle jem nisso/nasho chadyo te utre nahi, tem snehnu ghen utrej nahi. Sada banyo banaayo rahe, te aarudh sneh kahevaay. Jene ketlaak Prabhu sambandhi vishayi sneh-ne uttam sneh kahe che; tene to sauthi utarto ganyo che.
Aarudh Sneh is like when one is "drunk/high", and just as one never comes out of that state of being "drunk/high" , one does not come out of the "deep-sleep" mode of love and it never fades, it remains in that state forever, that is called Aarudh Sneh. There are some who say that worldly affection towards the Lord is best; however that is considered as the most fallen type.
Prabhu pratyeno vishayi sneh pan utarto che. to manushya pratyeno tevo sneh adham hoy tema navai nathi. Aarudh sneh Bhagvat krupa hoy toj mali shake, Mahatmya sneh Mahatmya jaanvaathi thai shake. Sahej sneh to navraash male to prabhuna darshan ke bhajan kariye nahi to kai nahi. Aa sneh Sahej kahevay, sahejno arth Thik-thik che. Taadrashi Bhagvadiyono sneh aarudh sneh che.
Worldly affection towards the Lord also goes down, then what to speak of the affection towards humans, it is of such poor quality, that there is nothing new about it. Aarudh Sneh is only achieved with Bhagvat Krupa (Divine Grace). Mahatmya Sneh can be cultivated/obtained by knowing the Mahatmya (Greatness), whilst "Sahej" means "workable/doable (it is ok)". The love and affection that "Taadrashi/Tadrushi" devotees have for the Lord is Aarudh Sneh.
Ek divase Kahyu ke Sneh Chaar Prakarno che -
One day (he) said that there are four types of affections -
[1] Vishayi-Sneh
[2] Sahaj-Sneh
[3] Mahatmya-Sneh
[4] Aarudh-Sneh
Shri Thakorjini Seva Bhajan Koi Koi Kare Che Te Mahatmya jaani ne ke mota jani ne kare che. Aaruddh Sneh hoy to tarat angikaar karre. Aarudh Sneh to paraspar vina hoy nahi. Aarudh snehthi to jeev Shri Thakorji saathe rasbas thai jaay. Jyaare Shri Thakorji Krupa kare, Tyaare Aarudh Snehni Prapti thaay.
Those who worship Shri Thakorji, do it with the greater knowledge, knowing that He is great. If there is Aaruddh Sneh (absolute love and affection) then the jeev is accepted immediately. Aarudh Sneh is not present if the "feeling" is not mutual (between Thakorji and the jeev). When Shri Thakorji bestows his grace, then one gets Aarudh Sneh.
Vivechan:
Upar Snehna chaar prakaar janavyaa che. Alaukik sneh pan chaar prakarna che. Tema sau karta uttam sneh aarudh sneh kahyo che.
Four types of (general) love are mentioned above. There are four types of Transcendetal love also. Amongst these the most supreme is called Aarudh Sneh.
Aarudh sneh etle jem nisso/nasho chadyo te utre nahi, tem snehnu ghen utrej nahi. Sada banyo banaayo rahe, te aarudh sneh kahevaay. Jene ketlaak Prabhu sambandhi vishayi sneh-ne uttam sneh kahe che; tene to sauthi utarto ganyo che.
Aarudh Sneh is like when one is "drunk/high", and just as one never comes out of that state of being "drunk/high" , one does not come out of the "deep-sleep" mode of love and it never fades, it remains in that state forever, that is called Aarudh Sneh. There are some who say that worldly affection towards the Lord is best; however that is considered as the most fallen type.
Prabhu pratyeno vishayi sneh pan utarto che. to manushya pratyeno tevo sneh adham hoy tema navai nathi. Aarudh sneh Bhagvat krupa hoy toj mali shake, Mahatmya sneh Mahatmya jaanvaathi thai shake. Sahej sneh to navraash male to prabhuna darshan ke bhajan kariye nahi to kai nahi. Aa sneh Sahej kahevay, sahejno arth Thik-thik che. Taadrashi Bhagvadiyono sneh aarudh sneh che.
Worldly affection towards the Lord also goes down, then what to speak of the affection towards humans, it is of such poor quality, that there is nothing new about it. Aarudh Sneh is only achieved with Bhagvat Krupa (Divine Grace). Mahatmya Sneh can be cultivated/obtained by knowing the Mahatmya (Greatness), whilst "Sahej" means "workable/doable (it is ok)". The love and affection that "Taadrashi/Tadrushi" devotees have for the Lord is Aarudh Sneh.
Monday, December 31, 2007
Shri Gokulnathji's Hasya Prasangs: Prasang - 36
Having company of Rasik Devotees itself is the fruit (Rasik Bhakto no Sang Ej Phal Che):
Ek Samaye Shri Gokuleshe kahyu ke Shri Gusainjie shlok lakhine ek ek pustakma mukyo hato te niche mujab che
At one time Shri Gokulesh said that Shri Gusainji has written shlok and placed it one-by-one in (his) books, that shlok is as follows:
Tvadantarang-bhaktaa-dheeya-padma-daas-asya Nirantaram [1] Tvdeeyaanaam paramphalamanena netaram [2]
Eno bhaav shreejie kahyo ke, aa shri gusainjini shri thakorji pratye prarthna che, ane te saakshaat shri gokulesh pratye kari che। (shri gokulesh etle shri gokulpati nandnandan ke yashodotsanglaalita samajvaa) ke hu tamaro chu. Tame potano kidho, tenu param phal to e che ke koi tamaru che, teni saathe tamare antaray nathi, rasleela che, aavaa aapna antarang bhaktnu daasatva aapo.
Shreeji explained the bhaav (sentiments) saying that this is Shri Gusainji's prayer to Shri Thakorji, and that is literally for Shri Gokulesh (It is to be understood that Shri Gokulesh means Shri Gokul pati, Nand-nandan, or Yashodotsang-laalita)। That I am yours, you have called me yours. The highest fruit of this is that one is yours, you don't have any distance with them, there is divine play, give me the servitorship of such innermost devotees.
jyaa teva bhakto rahe che, ne jya tamaru nij swaroop rasatmak che, e paramphal antarang bhakto paasathi jade che, anyatra nathi, maatej bhaktnu daasatva te param phal che, anya phal te param phal nathi maate mane te aapo।
Where such devotees live, aand where your personal swaroop is rasatmak, that topmost fruit is obtained/received from innermost devotees, not from anywhere else, there for servitorship of the devotee is the highest fruit, other fruits are not topmost, therefor give me that (which is topmost)।
Vivechan
Ahi Shri Gusaiji Shri Thakorji paase vaishnavnu daasatva maage che। Ane te pan Shri Gopijanvallabh Shri Gokuleshnu daasatva karnaar sevaknu daasatva maage che. Kaaranke Shri Thakorjinu Shri Gokulesh Swaaroop Rasaatmak Anandaatmak che. Te Bhakto paase che, Shri Gokuleshma pan vividh prakaarni raasaadik leela karnar Shri Krishna nu swaroop. Aa seva maagvaanu taartamya E che ke, Bhagwan Pote Potaanu mahatmya janavtaa nathi, pan bhaktni maarfate janave che. Bhaktna hradayma birajine potani leelaaonu gyaan prabhu pote kare che. Ne E reete Bhaktne potanu mahatmya janaave che.
Aa leelaao jo bhagvat vaarta kahenaar bhagvadiya par atyant preeti hoy toj sfure che, ne anubhav aave che। Maate bhagvadiyo par atyant preeti raakhvi joiye; Shri Thakorji kartaa gurumaa vadhaare ane guru karta bhagvadiyamaa vadhaare preeti raakhvi, ke jethi bhagvadiya maarfate Shri Gurudevnu ane Shri Thakorjinu swaroop janaay, ane shri gurudev maarfate shri thakorjina swaroop ni khabar pade che.
shri gurudev pan potaane mukhe potaanu mahatmya naj janaave। potaana antarang bhaktonaa hradayma alokik rite birajine anya sevakona kalyaan maate potanu swaroop khulu kare che, maate pushtimargnu, Shri Thakorjinu ane Shri gurudevnu swaroop samajvaa bhaktna pratye preeti raakhi saatsang karvo.
-- Here Shri Gusaiji is requesting servitorship of vaishnavs, and that too of those who are themselves servitors of Shri Gopijan Vallabh, Shri Gokulesh। This is because Shri Thakorji's Shri Gokulesh swaroop is Rasatmak, Anandatmak. That is with the devotees. Even in Shri Gokulesh there is swaroop of Shri Krishna which performs different types of raasadik leelas. The reason behind asking for this particular seva is that Bhagwan himself does not disclose his own qualities.
These leelas surface within that particular bhagvadi upon whom there is extreme love, then there is experience। Therefore one should have extreme (alot) love towards bhagvadiyas. One should have more love in Guruji than Shri Thakorji and even more so towards bhagvadiya than towards guru, as it is through bhagvadiya that Shri Gurudev's and Shri Thakorji's swaroop is understood, and through Shri Gurudev one gets knowledge of Shri Thakorji.
Likewise, Shri Gurudev will also not disclose his own qualities. He would reside in the heart of his innermost disciple/devotee and reveal his swaroop for the benefit for the others. Therefore, in order to understand the swaroop of pushtimarg, Shri Thakorji and Shri Gurudev, one should keep utmost love towards the devotee and do satsang with them.
Ek Samaye Shri Gokuleshe kahyu ke Shri Gusainjie shlok lakhine ek ek pustakma mukyo hato te niche mujab che
At one time Shri Gokulesh said that Shri Gusainji has written shlok and placed it one-by-one in (his) books, that shlok is as follows:
Tvadantarang-bhaktaa-dheeya-padma-daas-asya Nirantaram [1] Tvdeeyaanaam paramphalamanena netaram [2]
Eno bhaav shreejie kahyo ke, aa shri gusainjini shri thakorji pratye prarthna che, ane te saakshaat shri gokulesh pratye kari che। (shri gokulesh etle shri gokulpati nandnandan ke yashodotsanglaalita samajvaa) ke hu tamaro chu. Tame potano kidho, tenu param phal to e che ke koi tamaru che, teni saathe tamare antaray nathi, rasleela che, aavaa aapna antarang bhaktnu daasatva aapo.
Shreeji explained the bhaav (sentiments) saying that this is Shri Gusainji's prayer to Shri Thakorji, and that is literally for Shri Gokulesh (It is to be understood that Shri Gokulesh means Shri Gokul pati, Nand-nandan, or Yashodotsang-laalita)। That I am yours, you have called me yours. The highest fruit of this is that one is yours, you don't have any distance with them, there is divine play, give me the servitorship of such innermost devotees.
jyaa teva bhakto rahe che, ne jya tamaru nij swaroop rasatmak che, e paramphal antarang bhakto paasathi jade che, anyatra nathi, maatej bhaktnu daasatva te param phal che, anya phal te param phal nathi maate mane te aapo।
Where such devotees live, aand where your personal swaroop is rasatmak, that topmost fruit is obtained/received from innermost devotees, not from anywhere else, there for servitorship of the devotee is the highest fruit, other fruits are not topmost, therefor give me that (which is topmost)।
Vivechan
Ahi Shri Gusaiji Shri Thakorji paase vaishnavnu daasatva maage che। Ane te pan Shri Gopijanvallabh Shri Gokuleshnu daasatva karnaar sevaknu daasatva maage che. Kaaranke Shri Thakorjinu Shri Gokulesh Swaaroop Rasaatmak Anandaatmak che. Te Bhakto paase che, Shri Gokuleshma pan vividh prakaarni raasaadik leela karnar Shri Krishna nu swaroop. Aa seva maagvaanu taartamya E che ke, Bhagwan Pote Potaanu mahatmya janavtaa nathi, pan bhaktni maarfate janave che. Bhaktna hradayma birajine potani leelaaonu gyaan prabhu pote kare che. Ne E reete Bhaktne potanu mahatmya janaave che.
Aa leelaao jo bhagvat vaarta kahenaar bhagvadiya par atyant preeti hoy toj sfure che, ne anubhav aave che। Maate bhagvadiyo par atyant preeti raakhvi joiye; Shri Thakorji kartaa gurumaa vadhaare ane guru karta bhagvadiyamaa vadhaare preeti raakhvi, ke jethi bhagvadiya maarfate Shri Gurudevnu ane Shri Thakorjinu swaroop janaay, ane shri gurudev maarfate shri thakorjina swaroop ni khabar pade che.
shri gurudev pan potaane mukhe potaanu mahatmya naj janaave। potaana antarang bhaktonaa hradayma alokik rite birajine anya sevakona kalyaan maate potanu swaroop khulu kare che, maate pushtimargnu, Shri Thakorjinu ane Shri gurudevnu swaroop samajvaa bhaktna pratye preeti raakhi saatsang karvo.
-- Here Shri Gusaiji is requesting servitorship of vaishnavs, and that too of those who are themselves servitors of Shri Gopijan Vallabh, Shri Gokulesh। This is because Shri Thakorji's Shri Gokulesh swaroop is Rasatmak, Anandatmak. That is with the devotees. Even in Shri Gokulesh there is swaroop of Shri Krishna which performs different types of raasadik leelas. The reason behind asking for this particular seva is that Bhagwan himself does not disclose his own qualities.
These leelas surface within that particular bhagvadi upon whom there is extreme love, then there is experience। Therefore one should have extreme (alot) love towards bhagvadiyas. One should have more love in Guruji than Shri Thakorji and even more so towards bhagvadiya than towards guru, as it is through bhagvadiya that Shri Gurudev's and Shri Thakorji's swaroop is understood, and through Shri Gurudev one gets knowledge of Shri Thakorji.
Likewise, Shri Gurudev will also not disclose his own qualities. He would reside in the heart of his innermost disciple/devotee and reveal his swaroop for the benefit for the others. Therefore, in order to understand the swaroop of pushtimarg, Shri Thakorji and Shri Gurudev, one should keep utmost love towards the devotee and do satsang with them.
Friday, December 29, 2006
Shri Gokulnathji's Hasya Prasangs: Prasang - 35
Bhagvad Leela at Present Time (Currently) is on Earth/Bhootal (Bhagvad-Leela Haal Bhootal par che):
Koi ek samaye Raghunathdaase Shri Mahaprabhujine puchyu ke Maharaj, Purushottam ahi Prakat che. To tya shu che ?
At one time, Raghunath das asked Shri Mahaprabhuji as follows… Maharaj, Purshottam is materialised here, then what is over there ?
Tyaare Shri Mahaprabhujiye kahyu ke E sarva samaaj ahi-j che.
To this Shri Mahaprabhuji replied that He is always here only.
Vivechan - Aa vachanamrut bahuj sukshma vichaarnu che. Nitya leelamaathi pushti-shrushti atyaare Bhootalupar prakat thai che; Enu Shri Mahaprabhujina kathan-nu haaard che. Jyaare divya-drushti thaay, tyaare aapan-ne haalni-j pushti-shrushti saakshaat leelatmak bhaase. Nirgun drashti ke premdrasti aa anubhav kari shake.
- This vachanmrut is of a very subtle thought. From Nitya Leela, the pushti creation, at this time, has arrived on Bhootal. This is the hint given in Shri Mahaprabhuji’s saying. When the vision becomes divine, then we can literally see/experience the play of today’s pushti-creation. A vision without any tinge of material contamination (Nirgun) and that vision which contains prem can experience this.
Koi ek samaye Raghunathdaase Shri Mahaprabhujine puchyu ke Maharaj, Purushottam ahi Prakat che. To tya shu che ?
At one time, Raghunath das asked Shri Mahaprabhuji as follows… Maharaj, Purshottam is materialised here, then what is over there ?
Tyaare Shri Mahaprabhujiye kahyu ke E sarva samaaj ahi-j che.
To this Shri Mahaprabhuji replied that He is always here only.
Vivechan - Aa vachanamrut bahuj sukshma vichaarnu che. Nitya leelamaathi pushti-shrushti atyaare Bhootalupar prakat thai che; Enu Shri Mahaprabhujina kathan-nu haaard che. Jyaare divya-drushti thaay, tyaare aapan-ne haalni-j pushti-shrushti saakshaat leelatmak bhaase. Nirgun drashti ke premdrasti aa anubhav kari shake.
- This vachanmrut is of a very subtle thought. From Nitya Leela, the pushti creation, at this time, has arrived on Bhootal. This is the hint given in Shri Mahaprabhuji’s saying. When the vision becomes divine, then we can literally see/experience the play of today’s pushti-creation. A vision without any tinge of material contamination (Nirgun) and that vision which contains prem can experience this.
Shri Gokulnathji's Hasya Prasangs: Prasang - 34
Taking Unoffered is a Great Mistake/fault (Asamarpit Levu Maha Dosh Che):
Ekvaar Santdaase Shri Mahaprabhujine puchyu ke, je koi asarmapit le che, tene ketlo dosh laage ? One time Sant Daas asked Shri Mahaprabhuji, how much dosh is received by those who take unoffered(asamarpit)?
vadi je koi bhagvad-varta chukine beeji vaarta kare tene ketlu baadhak thaay, te kahiye. also, please tell what/how much obstacles are suffered/experienced by those who miss talking about divine subject matter and involve in other topics
Tyare Shri Mahaprabhujiye kahyu ke Shri Raghunathji maryada purshottam hata. Have ravan-na mastak chedya, tyaare loth padva maandi. Tyaare shabda thayo, ke maaru krut kon karshe. Tyaare Shri Raghunathjiye kahyu ke, te to me pratham prakat kidhu che. Je koi maanas asarmapit leshe, te taaru krut karshe. Te sadaa sutaki raheshe. Ane Bhagvad vaarta vina rahasya je koi beejo jash bolshe, te taari mekaan karshe. Eno arth E-ke taare (Raavan-ne) naame roshe.
At that time Shri Mahaprabhuji said that Shri Raghunathji was maryada Purshottam. Now when he chopped off Ravan's heads, blood started falling, at which time words sounded - who will perform the last rites for me. Then Shri Raghunathji said you have said "I/me" first. Anyone who takes unoffered will be performing your last rites. They will always remain in sutak (unclean state). And anyone who glorifies anything other than the 'secret' of Transcendental Stories (Bhagvad vaarta), will be mourning for you. This means that.. that person will be crying in the name of Raavan.
Vivechan - Je-O Ishwarne samarpan karya vagar kai pan le che. teone ahi Aasuri-nu krut karnaara janavya che.Anyone who accepts/takes without offering to Ishwar first, are described here to be the ones who perform the last rites of Aasuri jeevs.
Maate vaishnave asamarpit kai pan levu nahi. Therefore vaishnavs should never take anything that is not offered.
Je swaroop seva gher hoi to to thik, athwa jo hova chata badhi saamagri na dharaati hoi to chevte charanaamrut padhraavine pan levu joiye. charanaamrut pan na joi to tulasijinaa maalaajine pan sparsh karaavine prasaad levo. vadi Bhagvaan-na naam vade pan prabhu angikaar kare che; karan ke prabhunu naam pan swaroopatmak che, maate chevte prabhunu naam daine pan vastuno upyog karvo joiye aam samarpan-ni reetno ne samayno vichar karine te pramaane vartine pan asamarpitno tyaag karvo.
If swaroop seva is established in the house then ok, otherwise, if it is there and yet if it is not possible to offer all saamagri then at last one should even offer charnamrut and then take the saamagri.If charanamrut is not even there then one should touch the tulasi-maala to turn the saamagri into prasaad and then take it. Also, prabhu accepts through His name, therefore one can also give/take prabhu's name and take/utilise things. This way, one should consider the ways of samarpan and suitable time and behave accordingly and give up unoffered stuff.
Ekvaar Santdaase Shri Mahaprabhujine puchyu ke, je koi asarmapit le che, tene ketlo dosh laage ? One time Sant Daas asked Shri Mahaprabhuji, how much dosh is received by those who take unoffered(asamarpit)?
vadi je koi bhagvad-varta chukine beeji vaarta kare tene ketlu baadhak thaay, te kahiye. also, please tell what/how much obstacles are suffered/experienced by those who miss talking about divine subject matter and involve in other topics
Tyare Shri Mahaprabhujiye kahyu ke Shri Raghunathji maryada purshottam hata. Have ravan-na mastak chedya, tyaare loth padva maandi. Tyaare shabda thayo, ke maaru krut kon karshe. Tyaare Shri Raghunathjiye kahyu ke, te to me pratham prakat kidhu che. Je koi maanas asarmapit leshe, te taaru krut karshe. Te sadaa sutaki raheshe. Ane Bhagvad vaarta vina rahasya je koi beejo jash bolshe, te taari mekaan karshe. Eno arth E-ke taare (Raavan-ne) naame roshe.
At that time Shri Mahaprabhuji said that Shri Raghunathji was maryada Purshottam. Now when he chopped off Ravan's heads, blood started falling, at which time words sounded - who will perform the last rites for me. Then Shri Raghunathji said you have said "I/me" first. Anyone who takes unoffered will be performing your last rites. They will always remain in sutak (unclean state). And anyone who glorifies anything other than the 'secret' of Transcendental Stories (Bhagvad vaarta), will be mourning for you. This means that.. that person will be crying in the name of Raavan.
Vivechan - Je-O Ishwarne samarpan karya vagar kai pan le che. teone ahi Aasuri-nu krut karnaara janavya che.Anyone who accepts/takes without offering to Ishwar first, are described here to be the ones who perform the last rites of Aasuri jeevs.
Maate vaishnave asamarpit kai pan levu nahi. Therefore vaishnavs should never take anything that is not offered.
Je swaroop seva gher hoi to to thik, athwa jo hova chata badhi saamagri na dharaati hoi to chevte charanaamrut padhraavine pan levu joiye. charanaamrut pan na joi to tulasijinaa maalaajine pan sparsh karaavine prasaad levo. vadi Bhagvaan-na naam vade pan prabhu angikaar kare che; karan ke prabhunu naam pan swaroopatmak che, maate chevte prabhunu naam daine pan vastuno upyog karvo joiye aam samarpan-ni reetno ne samayno vichar karine te pramaane vartine pan asamarpitno tyaag karvo.
If swaroop seva is established in the house then ok, otherwise, if it is there and yet if it is not possible to offer all saamagri then at last one should even offer charnamrut and then take the saamagri.If charanamrut is not even there then one should touch the tulasi-maala to turn the saamagri into prasaad and then take it. Also, prabhu accepts through His name, therefore one can also give/take prabhu's name and take/utilise things. This way, one should consider the ways of samarpan and suitable time and behave accordingly and give up unoffered stuff.
Shri Gokulnathji's Hasya Prasangs: Prasang - 33
Difference Between the Jeevs of Before and Now (Prathamna ne Haalna jeevomaa Taartabhya/Taartamya):
At one time, Shri Devkinandanji asked Shreeji; Raaj Is there a difference between the jeevs of the past who have married (taken BrahmSambandh) and those of this day and age or are they the same ?
Koi Ek Samaye Shreejine Shridevkinandanjiye prashna puchyo; Ke Raaj; poorvena jeev varya che te, ane hamnaana varya che te, judaa che ke, maanhej che ?
Tyaare Shreejiye kahyun ke poorve angikaar karya, ne hamna keedha che, te baiu ekhtha-j rahe che.At that time Shreeji said that the ones from before were directly accepted (angikaar karya) whereas now they have been accepted by being spoken of/into (indirectly through Shri Mahaprabhuji ?), both these types of jeevs live together only.
Tyare Shri Devkinandjiye poochyu ke, tenu taartamya shee reete janay? Then Shri Devkinandji asked, how does one know/realise this /the difference ?
Tyaare Shreejiye kahyu ke purvena Bhagvadiya hashe, te vishay rahit hashe, ne sangathi dur raheshe. Tene Jashodanandan purna purshottam hradayamaahe rami rahe che.
Then Shreeji said that those of the past will be Bhagvadiya, they would be without being attached to material/worldly things, and will keep their distance from inappropriate association (sangthi dur raheshe). Jashoda nandan, who is Purna Purshottam is established/playing in their hearts constantly.
Tenama achal anand che, Tene vyaamoha leela dhristiye padti nathi, teni dasha svaabhaavik hoy che, temne koi shikhavtu nathi.
In them there is constant, undisturbed bliss, they do not see/consider the vyamoh leela, their condition is natural, no body teaches them.
Hamna naa varya che, Te sneh rahit hashe. Te vishay upar aashakt hashe, ne vaat-vaatma paraadheen banshe, ane Bhagvadiyo saathe virodh karshe. Temnaamaan parmaarth budhini haani hoy. Je koi seva karshe, ane vyaamohleela gaaine jeevshe, tene anand pushtibhaav nahi aave. Tathaa maryadani leelao gaaine maryaada bhakt saathe prasann thashe. Aa baiu prakarni leela shrusti ahinj che. Bhaav Aavye Janaay
The ones who have been 'married as of today/now (this day and age), they would be without sneh (affection). they would be attracted to material/worldly things, and on small small things they would become dependant on 'other' things, and they would contradict/conflict with the Bhagvadiyas. In them their param-aarth budhi is defected. All those who do seva and live by singing of vyaamoh leela, will not experience the bliss of pushti bhaav (feelings/sentiments), and they will sing of the maryada leelas and will become pleased along with the maryada devotees. Both these types of leela creations are here only. It is experienced when the Bhaav is manifested/comes (within oneself).
Vivechan - Purvanaa ne haalna Bhagvadiyamaa Taartamya bataave che, Te samajvaajevu che. aa prasang uparthi Bhagvadiya potaani sthithi samji shake che. Svaabhavik prem ane krutrim premmaa taartamya che. Maahaatmya jaanine seva karvi. Ane prabhuna sukhne maate seva karvi -e bema motu taartamya che. Prabhuna sukh maate seva karvi e tadan nirgun seva che. Svaarth maate ke koi pan prakarni kaamna raakhine seva karvi e sakaam seva hoi pushtimaargi nathi. Svaabhavik seva te-j pushti seva che.
- Here the difference is given between those of the past and those of the present day, it is worth understanding, from this prasang a Bhagvadiya can understand their own situation. There is a distinction between natural love and artifical love. There is a big difference between, knowing the importance and doing the seva, and doing the seva for the happiness of Prabhu. Doing the seva for Prabhu's happiness is totally nirgun seva. Performing seva for personal/selfish reasons or with any inert desire is sakaam seva, not pushtimargi seva. Only naturally done seva is pushti seva.
Shri Gokulnathji's Hasya Prasangs: Prasang - 32
Any Work Unrelated to Prabhu is an Obstacle (Prabhuna Nimit Vagarnu Karya Baadhak Che):
Shri Mahaprabhuji had arrived in Gujarat (Shri Mahaprabhuji Gujarat padhaarya hataa); at that time a Samdaas from VadGaam asked a question.. if a bhagvadiya remains engrossed in vyahvaar (samsaar/relations/socialising,etc), and due to this, unlimited apraadhs fall upon him/her, then would these apraadhs create obstacles (in the spiritual path/progress) or not ? The Shri Mahaprabhuji said that the topclass (uttam) Bhavadiya is that who does vyahvaar and does it all for the enjoyment of God (Bhagvad Bhog ne maate kare che), therefore nothing creates any obstacles. He gave an insight into this comment (tenu dhrastant kahyu ke), that the way in which Ghee is used in large amounts in Mahaprasaad, but never touches the tongue. Those who do vyahvaar without having Shri Prabhu as a nimit, inbetween/relation, to them vyahvaar creats obstacles., the way in which a plate (patra) becomes sticky when ghee falls on it. Deele laage to te chiknu thay (becomes sticky); in that way, anyone who does any work without having Prabhu as the cause/nimit, that becomes (cause for) obstacles
Vivechan - Truly, the household life/relations of Pushti-Bhagvadiyas is filled with devotion; therefore it is not the cause of obstacles; but instead it is aidful/helpful. If one does vyahvaar without having Prabhu as in-between then that becomes obstacle. For a bhakt, all vyahvaar takes on the form of sacrifice. for a devotee, even all work done is in the spirit of performing sacrifice (bhaktnu to darek karya pan yagnya-may che), not an obstacle.
Shri Gokulnathji's Hasya Prasangs: Prasang - 31
One Should Keep due Dligence/be clever Even When Giving/Keeping Names (Naam paadvaama pan Chaturai Raakhvi):
When Shreeji announced His own marriage through his Shri-Mukh at Shreeji Dwaar, many vaishnavs were extremely pleased/experienced bliss. Therefore, the vaishnavs offered many gifts of their choice (man-Bhaavti Bheto kari). At this time when Sundardas Gandhi's wife, Naagaa Bhabhi arrived to offer Bhet (gift), Adhikari said... Maharaj, Naagaa Bhabhi is offering Bhet. At that time Shreeji made a taunt/comment, that... Naaga Bhabhi, are you not wearing any clothes? (tame vastra pheraya nathi?), then she said, it is not that Raaj, am wearing clothes, but someone has kept my name like this...
Vivechan - In youth, Shreeji had a very joyous nature (vinodi hataa). Motapan-na haasi prasang to laherni avadhi che, from this it is understood that one should keep such a name that does not get critised/insulted, and one is reminded of Prabhu or things related to Prabhu (Prabhu sambandh yaad aave). Vaishnavs should only give/keep names that are related to Prabhu, as such that when the name is given/called Prabhu is remembered.
Shri Gokulnathji's Hasya Prasangs: Prasang - 30
There is no Acceptance of a Thing, the Acceptance is Only of Love (Vastuno Angikaar Nathi, Premnoj Che):
Once Shreeji said that we had gone to Saharaanpur. There was a Cheepa (by the name of) Venidas. Someone had said to him that the blue colour (Neel-Rang) is of no use here (in seva). He brought me a Roll/Package of the cloth (Ek Chitno Paraklo), then he said that Raaj, I have heard that blue coloured cloth/dress is not used (Rangeen neel rangno vastra kaam na aave)? At that time I said that the colour is not at fault (Tyare me kahyo ke..).Then he said there is one more 'Roll' also, with your permission i will bring it. Then, I said, why do you have to do unnecessary running? Then he said... Raaj, I am suitable for running. Hearing this sentiment was very pleasing.
Vivechan - Venidas Cheepa was a MahanuBhaavi Bhagvadiya. Blue colour garments(vastra) are not used, however, because he was Maha-Bhaavik, Shreeji accepted them. Pushtimaarg is Bhaav-Pradhan Marg/path. Now, when offering to go for the second roll, when Shreeji said that you have to do unnecessary running, then Venidas said that I am suitable for running.. This means that I am sevak therefore, I am suitable for doing any kind of your seva.Therefore Shreeji was pleased. In Pushtimarg, importance is given to Love (premnu praddhanya che), not to any ordinary thing, this is clear (Vastunu nahi, e spashta che)
Once Shreeji said that we had gone to Saharaanpur. There was a Cheepa (by the name of) Venidas. Someone had said to him that the blue colour (Neel-Rang) is of no use here (in seva). He brought me a Roll/Package of the cloth (Ek Chitno Paraklo), then he said that Raaj, I have heard that blue coloured cloth/dress is not used (Rangeen neel rangno vastra kaam na aave)? At that time I said that the colour is not at fault (Tyare me kahyo ke..).Then he said there is one more 'Roll' also, with your permission i will bring it. Then, I said, why do you have to do unnecessary running? Then he said... Raaj, I am suitable for running. Hearing this sentiment was very pleasing.
Vivechan - Venidas Cheepa was a MahanuBhaavi Bhagvadiya. Blue colour garments(vastra) are not used, however, because he was Maha-Bhaavik, Shreeji accepted them. Pushtimaarg is Bhaav-Pradhan Marg/path. Now, when offering to go for the second roll, when Shreeji said that you have to do unnecessary running, then Venidas said that I am suitable for running.. This means that I am sevak therefore, I am suitable for doing any kind of your seva.Therefore Shreeji was pleased. In Pushtimarg, importance is given to Love (premnu praddhanya che), not to any ordinary thing, this is clear (Vastunu nahi, e spashta che)
Wednesday, July 19, 2006
Shri Gokulnathji's Hasya Prasangs: Prasang - 29
Prabhu Gives Divine Experiences Only if there is Grace (Krupa Hoya Toj Prabhu Anubhav Janave):
Once Shri Gusainji, Aap had an experience (Ekvaar Shri Gusainji-ne Aapne anubhav thayo). Once, suddenly Shri Gusainji went to Shri Gokulesh’s place (Ekvaar achanak Shri Gusainji Shri Gokulesh-ne tya padharya), and after having gone there, he had the Revaal Horse prepared (ane jaine Revaal Ghodo taiyaar karavyo), and both of them reached Shri Thakor-Dwar (ane beau janaa Shri Thakor-dwar padharya). They gave aagya to Bhandaari to give chaamarwadi, and gave agya to Khavaas to take it together (with them).
They arrived at Thakor-dwar in anavasar. Father and son took some rest, their eyes met for a moment (pita-putre vishraam karyo, jara netra malyaa)... At that time Shri Nathi said to Shri Gusainji that.. “I am hungry”. (Tyare Shrinathjiye Shri Gusainji-ne kahyu, ke hoon to bhookhyo chu). Shri Gusainji got up instantly and immediately asked the Khavaas whether he had brought anything with him or not… to this the Khavaas handed over the chaamarwadi. Shri Gusainji was pleased and said to go up quickly and prepare the paak and bring it. (Tyare Shri Gusainji-ye tarataj uthi-ne khavaas-ne poochyu ke kashu saathe laavya cho ke nahi? Tyare chaamarwaadi khavaase haathma aapi. Shri Gusainjie prasann thaine kahyu, ke upar jai-ne jaldi paak siddh kari lavo.)
Pratham Vadi Bhunjine Chaamarwadi Kari. Having done Uthapan, they offered the Bhog, and came and sat in the Tibari. They asked the Bheetariya, pracharak and everything.. what was it today that Shri Nathji did not eat ? At that time Bhau Bheetariya said that all the procedures are followed as per the norm., there is nothing new. But, when going with the Thaal, Krishnadas Adhikari’s Daasi had glanced at it. At that time Aap himself gave agya, to make siddh all the samagri from morning till evening’s sen bhog. After sen-bhog, first the bhog containers/dabra and Bhaatvaadi Shreeji brought down. When coming down, Shri Gusainji observed and asked that, why take so much prasaad ? Shriji said that it is small quantity (thodo che). After that, both father and son had bhojan. This everyone partook in with happiness/laughter, saying that if there was more we would take further more.
Vivechan – If prabhu’s krupa is there then prabhu offers experience. He himself was hungry, this He made it known to Shri Gusainji. Shri Gusainji also understood and had all the samagri from morning till evening prepared. In this prasadi, some alokik taste was experienced. If Thakorji offers this type of experience then one should know that Lord has bestowed his grace (Bhagvat Krupa thai). At times one enjoys a lot of taste when taking/having prasad, then one should understand that today Prabhu has thoroughly enjoyed the samagri with a lot of fun.
Once Shri Gusainji, Aap had an experience (Ekvaar Shri Gusainji-ne Aapne anubhav thayo). Once, suddenly Shri Gusainji went to Shri Gokulesh’s place (Ekvaar achanak Shri Gusainji Shri Gokulesh-ne tya padharya), and after having gone there, he had the Revaal Horse prepared (ane jaine Revaal Ghodo taiyaar karavyo), and both of them reached Shri Thakor-Dwar (ane beau janaa Shri Thakor-dwar padharya). They gave aagya to Bhandaari to give chaamarwadi, and gave agya to Khavaas to take it together (with them).
They arrived at Thakor-dwar in anavasar. Father and son took some rest, their eyes met for a moment (pita-putre vishraam karyo, jara netra malyaa)... At that time Shri Nathi said to Shri Gusainji that.. “I am hungry”. (Tyare Shrinathjiye Shri Gusainji-ne kahyu, ke hoon to bhookhyo chu). Shri Gusainji got up instantly and immediately asked the Khavaas whether he had brought anything with him or not… to this the Khavaas handed over the chaamarwadi. Shri Gusainji was pleased and said to go up quickly and prepare the paak and bring it. (Tyare Shri Gusainji-ye tarataj uthi-ne khavaas-ne poochyu ke kashu saathe laavya cho ke nahi? Tyare chaamarwaadi khavaase haathma aapi. Shri Gusainjie prasann thaine kahyu, ke upar jai-ne jaldi paak siddh kari lavo.)
Pratham Vadi Bhunjine Chaamarwadi Kari. Having done Uthapan, they offered the Bhog, and came and sat in the Tibari. They asked the Bheetariya, pracharak and everything.. what was it today that Shri Nathji did not eat ? At that time Bhau Bheetariya said that all the procedures are followed as per the norm., there is nothing new. But, when going with the Thaal, Krishnadas Adhikari’s Daasi had glanced at it. At that time Aap himself gave agya, to make siddh all the samagri from morning till evening’s sen bhog. After sen-bhog, first the bhog containers/dabra and Bhaatvaadi Shreeji brought down. When coming down, Shri Gusainji observed and asked that, why take so much prasaad ? Shriji said that it is small quantity (thodo che). After that, both father and son had bhojan. This everyone partook in with happiness/laughter, saying that if there was more we would take further more.
Vivechan – If prabhu’s krupa is there then prabhu offers experience. He himself was hungry, this He made it known to Shri Gusainji. Shri Gusainji also understood and had all the samagri from morning till evening prepared. In this prasadi, some alokik taste was experienced. If Thakorji offers this type of experience then one should know that Lord has bestowed his grace (Bhagvat Krupa thai). At times one enjoys a lot of taste when taking/having prasad, then one should understand that today Prabhu has thoroughly enjoyed the samagri with a lot of fun.
Wednesday, May 31, 2006
Shri Gokulnathji's Hasya Prasangs: Prasang - 28
Big (those with high-level thoughts) People Act/Behave According to the Requirements for Prabhu’s Sukh (Mota Prabhuna Sukhna Vichare Vatte Che):
On one Janamashtami day, one Narayandas Brahman was there, he asked Shreeji as follows…Maharaj, Janamashtami is said ‘Nirahaar’ ? at that time Shreeji said “yes”. Then he (Narayandas) said, Raj accept the Beeda… then App said ‘No’ . Then the other fellow said, that at times I have seen (him taking bida), then Shreeji said, maybe you have seen, but we have not. The reasoning behind the other fellow’s asking and saying was that during utsav Shreeji takes Bidi and the response behind Shreeji’s bhaav was that he took the bidi having the utsav as a medium/excuse but for the sake of singing (kirtan), but not using/keeping the vrat as an excuse… that person has asked in relation to the vrat. Therefore, in Bhagvat-karya, we do anything that is useful in Bhagvat…
Vivechan – Shreeji takes bidi, during Utsav, in order to get good Raag in kirtan and so that Prabhu becomes prasan. That Brahman said what he did without understanding this. From this there is to understand that what the Mota (enlightened) do, that is saarthak. IN that the jeev-buddhi would not understand, even then we should keep high-level of dhristi/thought/vision and think (of it) Bhagvad-Iccha. The big-ones work with Prabhu’s happiness in mind.
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.
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)
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