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Shri Gokulnathji's Hasya Prasangs in English.
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Pushtidas
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PostPosted: Tue Jul 25, 2006 8:37 am    Post subject: Reply with quote

Jai Shree Krishna
and Jai Jai Shree Gokulesh,

Well done, enjoyed the prasang. Jagdishji you used a phrase "Premnu Pradhaniya che"... it is true that the Marg is full of Bhava (sentiment, affection and intention) and Prem (love). But mind you Bhava is an individual sentiment and it cannot be a sidhant (principle). Sevak (disciple) has his/her sentiments which is accepted by Thakorji and this becomes a unique bhava which is for that sevak for that time and circumstances and hence, other vaishnav cannot use that bhava.

The real reason for not using the same bhava is that there is a fine line between bhava and love. Love is a sentimental emmotion which depicts different permutation of Love. If you your love potraits Bal-bhava with your Thakorji then your love is motherly towards your saviya swaroop, then your bhava is of a mother and you will love Him as your Child. In this situation your bhava is to give Him advice that "Lala, this roti is hot so let me make you eat with my hands as I can sustain the heat vibes from roti. Your bhava is to feed the baby Lalaji. This bhava of feeding cannot be used to feed a Goverdhan Nath swaroop as Lalan bhava.

But one can slight give a variance in this bhava towards Goverdhan Nathji. Your love towards Shree Goverdhan Nathji might be of Kishore-Bhava (you see Him as teenage), then you would out of love say, "O Goverdhan Nath, let me feed with my hands as I have cooked this especially for you and it is my bhava that I feed with my hands so you will know that samagree was cooked with love and it was these hands which infused love, I love you kishore (young man) prabhuji."

Can you spot the subtle difference in both the bhava? So Bhava is different and it occurs with love nad hence that thin (fine) line between it.
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PostPosted: Tue Jul 25, 2006 10:59 am    Post subject: Reply with quote

Jai Shri Krishna/Jai Jai Shri Gokulesh,

Vasant Bhai: please, no need for thank yous in this matter, i am very glad you all are enjoying them.
I am sorry its taking so long to post them, we can put it down to my being lazy.

Pushtidasji: Thank You very much for clarifying these subtle differences between the bhaavs and for emphasising further on the need to follow the principles (Siddhants). We are very fortunate to have this aspect brought out which, in the story/prasang itself, is hidden in form of a subtle hint and not explicitly mentioned.
Only when i re-read the vivechan again after your posting, i noticed it says "Because Venidas was a Maha-Bhaavik Shreeji accepted them.... " So what would happen to those like me who are not in the same category ? ...could it come under "seva dosh" ?

- Although we are told to give more importance to bhaav/feelings/sentiments, actually, we should, where possible follow the siddhants keeping the baavs prominent, while the bhaavs themselves would be infused within the actions we perform ?
- following just the siddhants without putting the feelings or sentiments into them would be as if we are just working like a robot ?
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PostPosted: Tue Jul 25, 2006 7:18 pm    Post subject: Reply with quote

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.
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PostPosted: Wed Jul 26, 2006 3:15 pm    Post subject: Reply with quote

Jai Shree Krishna

Jagdishbhai thank you for your contribution, when I wrote about Bhava, I only said that the Bhava is an individual things and the Bhava will be different from person to person and swaroop to swaroop. It is vital that we do not "copy" other vaishnavs bhava as your seva style and principle set by your Diksha Guru may differ from person to person.

Jagdishji, bhava is a personal thing and it depicts a private emotion and in practicality there have been emphases on sidhant (principle) to start with. When one does start as a fresher in Pushtimarg seva, the Diksha Guru will guide the fresher with main principle and as the maturity seeps in the seva and that vaishnavs begin to change seva style with personal test and also changes may be instigated by the Seviya swaroop. This bhava in seva is personal and is accepted by Nij-Saviya-Swaroop so that might not be suitable for other vaishnavs, thus, bhava can be different from seva to seva in a Home of Vaishnavs but principle will be same. I did not say that we should only do seva according to sidhant and forget bhava. Sidhant and bhava do continue as a parallel of seva and this is really the Grace that one seeks in the path.

Seva-dosh is only an element where one has made errors or mistakes in principle of seva, otherwise following sidhant and bhava does not insinuate illusion of seva sins or dosh. This seva-dosh insignia is given by some of the vaishnavs when they could not feel bhava in someone's seva and are quick enough to honour the emblem of seva-dosh membership. Jagdishji, bhava in seva cannot infuse seva – dosh nor does principle.
For instance, let us look at one of the Pushti seva sidhant by looking at the sloka written by Shree Hariraiji:

Na Swardhbhuktam Krushnaya Samarpiyamiti Nishchayah: || 30 ||.

Meaning:
Na= Never
Swardhbhuktam=Half used
Samarpiyamiti= To offer Thakorji in seva

Ardhabhkta (Half used) elements and food in ones house cannot be used in Thakorji's seva. The sidhant is that what ever we bring in the house, first of all, we must segregate Thakorji's share and this is the principle.

But I have seen when Thakorji's Samagree is exhausted, and left over is left in lokik storage, and then one says: "Do bhava and put some money in the kitty and buy of the leftover from lokik storage". This bhava is a convenience and it only shows that a trick is been employed to go around sidhant. This could classified as seva dosh, a trick to bend the sidhant.
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PostPosted: Thu Jul 27, 2006 10:32 am    Post subject: Reply with quote

Jai Shri Krishna,

Pushtidasji, thank you kindly for elaborating further and clarifying my doubts and for explaning the element of seva-dosh.

Your example of using the element of bhaav to bend the siddhants/rules is very interesting and appropriate.

If we see others doing it, and then copy the same we could be making a mistake, even though their bhaavs are right in their place because as you said the bhaav is of that individual and their seviya swaroop whereas their bhaav would not (very likely) apply to our feelings and our seviya swaroop ?

- just to clarify a little further...to see if i am understanding....

Even though another vaishnav's and our seviya swaroop could be same, example both of us may have Baal Krishna, (but nij/personal seviya swaroops would be different), the bhaavs can be different because the bhaav is individualised to the person and to the nij seviya swaroop ?

So, in this case they could be serving their Baal Krishna with baal bhaav while we could be serving our Baal Krishna with kishore bhaav and hence copying them could introduce faults in our seva, as we dont know, with which bhaav they are serving ?

(as in your previous example of the nij seviya swaroop instigating different bhaavs and hence offering 'hot' rotis to baal krishna with baal bhaav is slightly different from offering the same Baal Krishna with the Kishore bhaav)

The example you gave about segregating a share for Thakorji when anything new comes in the house... in this instance - what happens if one thinks along the following 'classic' lines...

Since everything that is in the house belongs to Thakorji anyway, then why the need to separate His share ? Especially when everything is offered to Him first before being taken as prashad by us.

How does one recognise whether the feelings/sentiments are genuine enough to be accepted ? because here again a vaishnav maybe having genuine feelings but when another sees this they might have alternate thoughts.

It is said somewhere, that while one is new on the paath, and while the bhaav and the siddhants have not become firm within us, we should atleast imitate/pretend so then gradually the true nature of the bhaavs will manifest themselves within us. Could you please elaborate on this also ?
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PostPosted: Fri Jul 28, 2006 5:08 pm    Post subject: Reply with quote

Jai Shree krishna

Thank you Jagdishbhai, here is a humble attempt to answer your pondering questions. I hope I have justify your queries. I also apologise for a very lengthy post.

Quote:
If we see others doing it, and then copy the same we could be making a mistake, even though their bhaavs are right in their place because as you said the bhaav is of that individual and their seviya swaroop whereas their bhaav would not (very likely) apply to our feelings and our seviya swaroop ?


Jagdishji, copying bhava is not a mistake, but that bhava is not from you. Our Seviya swaroop will love to get bhava from us. It is like seeing Jones' style of love for their children, Smiths then depicts that kind of love on their children in a similar way. Your children are individual and they want this kind of gesture, bhava from their parents and not a copy. Our Seviya Swaroop adopts our way of living standard.

For instance, two vaishnavs, living as neighbours, one is rich and the other is poor and both have Bal-swaroop seva. The rich Vaishnav will do seva with the strength of his wealth and obviously Bal-swaroop will adopt that style of seva whereas the poor vaishnav will do sukshma-seva (a simple but with love). So his swaroop will be used to that kind of seva. In seva when the poor vaishnav offers Rajbhog (lunch) he offers it on a simple metal plate (because that is what he can afford) and when offering he/she puts a bhava, "Prabhu, I cannot offer you a gold plate like that lovely rich vaishnav, but I offer you this plate and pretend it to be a golden plate, please accept my bhava."

This vaishnavs bhava was clearly to look after his Seviya-swaroop and this bhava was accepted by Bal-swaroop and Thakorji was eating Rajbhog and gave the vaishnav the darshan where he saw his Thakorji enjoying the food.

One day for some reason the rich vaishnav came to see the poor vaishnav, it was Rajbhog time and he saw Thakorji having Rajbhog from a cheap metal plate. The darshan was a divine (alokik) and he thought, "I will do Rajbhog in this kind of Plate and then my Thakorji will give me darshan in the same way."

He asked vaishnav, "Why do you use metal plate in Rajbhog?"

The poor vaishnav answered: "Bhaiya, I cannot afford Kanak (gold) plates so I do bhavna of gold plate and serve my Thakorji, you are lucky that your seva is vaibhav (luxury) seva."

Rich Vaishnav: "Even then your Thakorji is happy in having Rajbhog. Look at his Mukharvind (face) glitters with happiness and that smile on Him is so enticing. My Thakorji never smiled that way."

Poor vaishnav: "Bhaiya, you are very kind, I don't have vaibhav and poor Thakorji is very Krupalu, and gives that love, I suppose he has no other option but to accept what ever I serve/offer him, I knows by situation."

On the following day the rich vaishnav bought the cheap metal plate and offered Rajbhog to his Thakorji, and as soon he did that Thakorji said, "Hey bhakta, take this inferior quality plate, what do you take me for? I am not a beggar that you are offering Rajbhog in this plate, even dogs will shy away from it. Go bring my favourite gold plate and serve Rajbhog in it. Arara...how can you be so mean? What is all that money for? I am used to your vaibhav seva and don't use bhava like this and entice me to pretend to eat in gold-plate; sorry I am not that stupid."

Rich vaishnav quick offered the Rajbhog in Gold plate and smiled: "At least you spoke to me."

So Jagdishbhai, same Thakorji, same type of Seviya-Swaroop but both swaroop adopted the house-hold situation and made that as the norm. This way one's bhava may not be appropriate. Bhava is bhava and that is a personal bhava. Not only personal, but so often Prabhu gives you Prerna (vibes) and that vibes becomes your bhava and you do manorath.

Quote:
- just to clarify a little further...to see if i am understanding....

Even though another vaishnav's and our seviya swaroop could be same, example both of us may have Baal Krishna, (but nij/personal seviya swaroops would be different), the bhaavs can be different because the bhaav is individualised to the person and to the nij seviya swaroop ?

So, in this case they could be serving their Baal Krishna with baal bhaav while we could be serving our Baal Krishna with kishore bhaav and hence copying them could introduce faults in our seva, as we dont know, with which bhaav they are serving ?

(as in your previous example of the nij seviya swaroop instigating different bhaavs and hence offering 'hot' rotis to baal krishna with baal bhaav is slightly different from offering the same Baal Krishna with the Kishore bhaav)


That is correct Jagdishji, we in our seva have to be individual and our Nit-Seviya Swaroop are ours, just like our children. You want to bring your child your way and you will not allow anyone to interfere with their upbringing, although, certain proven way to teach a child may be adopted, as this could be a principle everyone is following, so does a vaishnav in his Nij-seva, follow certain principles. Sidhant will be same in all Grahasthi (home) seva, but Bhava will be individual and unique in its entirety. The above prasang (story) covers this very well.

Quote:
The example you gave about segregating a share for Thakorji when anything new comes in the house... in this instance - what happens if one thinks along the following 'classic' lines...

Since everything that is in the house belongs to Thakorji anyway, then why the need to separate His share ? Especially when everything is offered to Him first before being taken as prashad by us.


In principle you are right that we have surrendered everything to Him, so why segregation? Mainly the reason for segregation is matter of "asparsh" (the actual word is asparsh, but over the period it has been miss-pronounced to Aprash) If we do not segregate then we use these items when ever we need and when ever it is needed in seva. We do not do Aprash to get these items from our Bhandar (storage), our hands may have picked a prashad item and then without washing hands we got flour for Roti. We made Roti and that Roti is prashad because we touched flour with prashad-hands, now you can't offer Thakorji this Roti as it was a prashad Roti. It is like offering Thakorji his left over, because prashad is a divine leftover which vaishnavs take them as prashad (or adhramrut, as some vaishnavs prefer to call prashad as adhramrut).

Shree Hariraiji in his "Shree Hariraivakmuktavali" grantha explains this:

Na Swardhabhiktum Krushnaiye samarpmiti nischayah: || 30 ||

This is a sidhant that is principle that half left over items cannot be offered to our Seviya Swaroop. To further elaborate on this, Shree Mahaprabhuji reveals the definition of Asamarpit and Samarpeet. Shree Hariraiji explains this in this grantha in stanzas 31 to 32½.

Na samibhogah: samprapto hayasmarpitvarjanat |
Tathapi manasum purvamadaya cha smarpanam || 31 ||
Abhuktampiyato Brahmasambandho vibhramat pura |
Gruhiniyadvashishtam tu prabhvaepi samarpiyat || 32 ||
Nadartha varjitam bhedenardhbhuktasmarpanam || 32 ½ ||


The above sloka is precisely tackling the issue raised in your queries above. The sloka sets the situation of a Vaishnava who has taken Brahmasambandh Diksha, assumes that everything has been now Samarpeet so what is the point of do Samarpeet again? Mahaprabhuji said that this is been used before so it is Ardhabhukta, that means half used and may not be used, the items bought after Nevadanam can be offered if it has not been used before. This way freshly bought items after Nevadanam is not classified Ardhabhukta, that is half used.

Here Shree Vallabh explains that Asamarpit items are freshly bought items and has never been used by anyone, it is this item which is appropriate for Samarpeet. The items which has been used before then leftover is known as ardhabhukta and this automatically classified as half used items and cannot be used in Seviya Swaroop's service.

In Sidhant Rahashiya, shree Vallabh gives agiya that only Asamarpit item to be used in seva. This way he emphasises that leftover or half leftover (Ardhabhukta)items are definitely out of bound (not to be used).This is the second time Shree Mahaprabhuji reiterates the difference between Samarpeet and Ardhabhukta. With this agiya, this becomes principle (sidhant). This way any used items cannot be used in seva and one should always take care, and make sure that the items are freshly bought and been used in seva. In fact this sidhant depicts that as a Vaishnav one cannot used any item without first Samarpeet top his Thakorji.

Shree Hariraiji further clears the two types of Samarpeet. One Samarpeet is at Atma Nevadanam and the other Samarpeet is in Seviya Swaroop seva. At Atma Nevadanam, Atma is offering (in principle) everything and return God appoints him as caretaker of these Samarpeet items. Now this means he cannot use these items for himself. If he wanted to use any items from this store then Atma has to take permission by offering these items as Asamarpit in Seva. Now once these items have been offered to Seviya swaroop, it becomes Samarpeet and this item is then may be used by vaishnavs. So only Samarpeet items offered as Asamarpit items in seva is allowed to consume as Samarpeet items.

Shree Mahaprabhuji also added that whilst the items which was returned to Atma after Atma Nevadanam, is classified as Samarpeet, but this Samarpeet is "Tangible" Samarpeet, hence it is mixture of "Ardhabhukta" and "Asamarpit" items. So the solution is to convert the "Tangible Samarpeet" to "Liquid Asamarpit" assets that is use cash from the wealth to buy new items and make sure it is first offered to Seviya Swaroop. If after buying you takes half for yourself and then the leftover (Ardhabhukta) is offered to God, then Shree Vallabh categorically refuses to offer the Ardhabhukta items to Lord. (Please note in Pushtimarg "Tangible Samarpeet" is also known as "Nevadanam Samarpeet" assets.)

We can only offer items bought from Nevadanam Samarpeet assets. These assets can only become Nevadanam Assets after taking Atma Nevadanam Diksha from Shree Vallabh and His Parivar. So this sets second important Sidhant and that is, we can only offer our Thakorji our Nevadanam Assets. That means we must not accept any samagri from any other source.

This is the reason we do not accept "Naivadh" Assets. Naivadh Assets are the assets used in Mariyada Marg and mainly used in Puja. In Mariyada Marg when one does Puja, the Samagri is offered to Avatar of Thakorji that is all the Demi gods, goddess and deity. This Samagri is not Nevadanam Samarpeet, and it also is not Purna Purshottam Samarpeet, we as Pushtimargiya Vaishnavs cannot use it. In "Puja-prakar" Grantha of Mariyada Bhakti, it is clearly stated that even a Deevo (candle) may not be used for personal uses. But in Seva Marg, Shree Mahaprabhuji clearly explains that in Pushtimarg, Samarpeet and Nevadanam Samarpeet items are allowed to be used by Vaishnavs and this is a very subtle difference between Puja Marg and Seva Marg. Hence we cannot adopt Puja Marg sidhant in Pushtimarg. So the concept of everything is Samarpeet because we have done Atma Nevadanam is slightly Puja Marg, so the above explains why we have to have Samarpeet.

Quote:
How does one recognise whether the feelings/sentiments are genuine enough to be accepted ? because here again a vaishnav maybe having genuine feelings but when another sees this they might have alternate thoughts.

It is said somewhere, that while one is new on the paath, and while the bhaav and the sidhant have not become firm within us, we should atleast imitate/pretend so then gradually the true nature of the bhaavs will manifest themselves within us. Could you please elaborate on this also?


We as Vaishnav, Jagdishji, must not judge other vaishnavs and to recognise whether the feelings/sentiments are genuine enough will put us in the category of "Dosh". This way we could become victim of "Vaishnava Dosh". So it is better to put wool over one's eyes. I know it easy to say this but in practical life we do look at these situation with above sentiments. I always think that if that vaishnav is still doing seva, then it is for sure that his Seviya Swaroop has accepted his seva that way, so I smile and say, "Isn't he lucky?" and think about my errors in seva. I don't think we have any solution to this aspect of situation. One should think that it is Shree Vallabh's will (Shree Vallabh etcha).

And now to your last part of queries, on dummy run seva, I ask you how many 84 or 252 vaishnavs did imitate or pretend seva. I believe that you cannot pretend nor imitate. Jagdishji it is like going to a father and asks him to seek his daughter in a dummy marriage. You have Sambandh with the girl and now you are not sure or new to marriage, so you want a pretend marriage and imitate in society that you are husband and wife. So one should be bold enough to jump into Kriyapadi seva and forget imitation seva. TAKE CARE, IF ONE DOES IMITATE SEVA GOD MIGHT ALSO AWARD IMITATE MOKSHA OR PUSHTI-FAL.
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PostPosted: Fri Jul 28, 2006 10:25 pm    Post subject: Reply with quote

Jai Shri Krishna,

Good flow really enjoying it. Thanks for the detailed explanation Pushtidasji.

Jagdishbhai, hope you re collect the varta of one DOSI (Old Lady) Vaishnav who used to keep a dantan ? (Small wood stick ) whenever she used to offer anything hot like milk ? or its products and some vaishnavs used to come for darshans at her house?

So all the vaishnavs copied thinking this is good bhav of offering dantan, not knowing the reason behind it so someone offered two some four some ten and some even a bundle everyday.

So when Shri Gusainji came in town and checked what is this happening then all said it started from that DOSI vaishnav.

So when she came for Shri Gusainji darshans Shri Gusainji asked her about it and she said that she is not rich and cannot afford even spoons so she keeps this small wood stick for Shri Thakurji to cool the milk and drink and Her Thakurji used to accept that from her.

When other vaishnavs could not have any answer but said they just copied the idea.

Jagdishbhai, I think you will be good in remembering this varta so you can put it in details and for sure Unnatiji or you will even come up with her name too. So old lady (DOSI) her bhav was pure and well accepted by Shri Thakurji while other vaishnavs who copied had no bhav at all.
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PostPosted: Sat Jul 29, 2006 9:58 am    Post subject: Reply with quote

Jai Shri Krishna,

Pushtidasji: Thank you very much for such detailed explanations with wonderful illustrations. Please, no need to apologise for lengthy postings, we appreciate them very much and thoroughly enjoy them. On the contrary, i should apologise for my lack of understandings and making you go through all this. All i can say is 'Thank You' and request you to please keep showering upon us in the same way.

Sunitaji: Thank you for highlighting the varta prasang. It is certainly very interesting and certainly does illustrate the point. To be honest i haven't come across the varta yet, simply because i have not reached so far in reading the vartas....
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PostPosted: Sat Jul 29, 2006 1:33 pm    Post subject: Reply with quote

Jai Shree Krishna

I would like to thank Jagdishji for asking thought provoking questions and Pushtidasji for in depth explanations. This has certainly helped clear many doubts.
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PostPosted: Sun Jul 30, 2006 10:05 am    Post subject: Reply with quote

Jai Shri Krishna,

Nirupaji, no need to thank me, i was only trying to find answers to my doubts and queries. But am glad it will be beneficial to everyone who seeks these answers.

Sunitaji, further to my last response, i am happy to say that i was able to look-up the varta prasang you kindly brought to our attention. So here it is in brief (what i can now recall after having read it).

One Doshi (elderly lady) who had become Shri Gusainji's Sevak lived in Raj Nagar. She was nishkinchan, and did not even have a spoon.

She used to cool the samagri before offering. One day it so happened that Shri Gusainji happened to visit her town, and she heard the news...at this point she was in the middle of offering the samagri, however this time the samagri was hot and so she requested Shri Thakorji, that Shri Gusainji is here and she would like to visit him and pay her requests - so she took agya from Shri Thakorji and said that the samagri is hot and to please use this daatan (twig usually from neem tree) to cool the samagri before eating it.

Then she went to visit Shri Gusainji to pay her requests. When she was returning with Shri Gusainji there were four other vaishnavs with them to visit her. Now after returning she offered everyone darshans of her Thakorji. No one said anything at that point after having seen the daatan, but after they went back home they all started offering the same twig to their Thakorji with samagri and this way the whole town started doing it (some 5, some 10 some 25 and so on).

One day when Chachaji was visiting the same town he observed this in some vaishnav's place and asked What is all this that you are doing ? To this the vaishnav replied and seeing the whole town doing the same, Chachaji said, let the Dosi do, what she is doing is right but you all should not copy her and do the same.

Chachaji called all the vaishnavs (the town) together in one place and explained how they were wrongly doing this and to this the vaishnavs requested him to show them the proper way, which he did.

The Dosi thought carefully before doing what she did while the others did not know what she was thinking and never asked.

One should always do seva with bhaav and understanding, not just blindly do it.
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PostPosted: Sun Jul 30, 2006 3:28 pm    Post subject: Reply with quote

Jai Shri Krishna,

Yes, that was it Jagdishbhai, thank you very much for bringing it up.

It shows that this Doshi (elderly lady) vaishnav was a param bhagwadia and her bhav was pure.
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PostPosted: Sun Jul 30, 2006 8:05 pm    Post subject: Reply with quote

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.
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PostPosted: Sun Aug 06, 2006 3:11 pm    Post subject: Reply with quote

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.
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PostPosted: Sat Sep 02, 2006 2:57 pm    Post subject: Reply with quote

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.
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PostPosted: Thu Nov 23, 2006 9:40 pm    Post subject: Reply with quote

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.
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