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Shri Gokulnathji's Hasya Prasangs in English.
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jagdish
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PostPosted: Fri Apr 23, 2010 4:09 pm    Post subject: Reply with quote

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 ...
[ To be continued ... ]
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Last edited by jagdish on Wed May 05, 2010 1:29 pm; edited 3 times in total
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PostPosted: Sun Apr 25, 2010 3:18 pm    Post subject: Reply with quote

Jai Shri Krishna bhai,
Jai Jai Shri Gokulesh,

Really enjoying these as I have not read this pustak and really appreciate you sharing this precious vachnamruts of Gokulesh Prabhu.

Please continue at your convinience.
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PostPosted: Mon Apr 26, 2010 5:11 pm    Post subject: Reply with quote

jai shri krishna,

translation above updated, and will continue the same as bhagvad iccha.. grateful for any further corrections.
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PostPosted: Sat Dec 11, 2010 10:29 pm    Post subject: Reply with quote

Prasang 40

Singing and Desire are Fruitful if they are linked with the Divine (Gaan ane Moh Prabhu Sambandhi Hoy Tau falroop che):

Ek vaar koiye kahyu ke Maharaj Gaan neech ke Moh Neech. aa vastuoma koi dosh che? Tyare Aapshriye kahyu ke amrutnu paan to beumathi thay maate kariye, nakamu hoi te feki daiye. Saari vastu to game tyathi lai levi joiye.

Once someone asked, Maharaj is Singing lowly or Desire lowly, is there any fault in either of them ? Then aapshri said, one can drink/extract nectar from both of them therefore we should, and throw away that which is useless. A good thing should be taken from anywhere.


Vivechan:

Gaan ane Moh E vastuona tartamyama Shri Gokulesh kahe che ke, beuma sthan ane shrotani yogyata pramane tartamya che. Prabhu sambandhi Gaan ane Moh uttam che, mate te to amrut che, pan laukik vishayna Gaan ane Moh neech che maate te tyajya che.

The object of Singing and of Desire are compared by Shri Gokulesh, both have their right place according to the place and (the type/caliber of) listener. Both are of the highest classification if they are related to Prabhu, therefore they are nectar, however, materialistic singing and desire are of the lowest classification therefore they should be discarded (they are worthy of being discarded).

Vali/vadi Shri Gokulesh kahe che ke ukardama pan ratna padyu hoi to te grahan karvama vandho nathi. Tem bhagvad gnan game te rite paame tyathi sampadan karvama vandho nathi. Daivi cheej faave tyathi upyogma levay, matra te uttam etle daivi hovi joiye.

Again Shri Gokulesh says that there is no harm in taking a gem even if it is lying in a pile of rubbish. In the same way divine knowledge can be obtained anyhow, a divine object can be put to use from anywhere, only it should be of top quaity, means it should be divine.
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PostPosted: Sun Dec 12, 2010 4:02 am    Post subject: Reply with quote

Jai Shri Krushna / Jai Jai Shri Gokulesh.... Thank u very much Jagdishji for sharing wonderful hasya prasangs with all of us on the alaukik day of mahotsav..... Prabhu kripa aprampar.....
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PostPosted: Wed Jun 01, 2011 11:17 am    Post subject: Reply with quote

Jai Shri Vitthal.....

Prasang 41 :

How can bramhasambandh give fal quickly ???

Once a pancholi asked Shriji that Maharaj You give bramsambandh / nivedan together to 5 to 10 people.... even than 1 person becomes uttam bhagvadiya and the rest remain as they are or there is not a drastic change in them... Can you please grace us by explaining on this...

At that time Shriji answered....

Nivedan becomes fal roop by 5 types of krupa which are...

(1) If there is a complete grace of Guru

(2) Te jiiv no udham hoi ( please can anyone tell what does this type of krupa mean ??)

(3) If there is grace of any bhagvadiya

(4) If there is grace of purna purushottam Shri Krishna

(5) If there is grace of Shri Swaminiji

If there is grace of all the 5 then nivedan becomes purna falroop. Just as 1 king has many queens, but that king does not know all of them.... Similarly jeev knows that he has done nivedan, But Purushottam does not know....

Out of the above 5 krupa ( grace ) 3 can be achieved easily... But 2 of them are difficult to achieve.... These are :

(1) The grace by a true Bhagwadiya
(2) Grace of Shri Swaminiji

Its difficult to obtain these 2 krupa. It depends on adhikar of jeev to get this grace... And out of these two, grace of Shri Swaminiji is the most difficult one. But the jeev who gets grace of Shri Swamaniji obtains MAHA RAS.



Sorry I m not able to understanding last few lines of this prasang....

I shall put these lines as its given in the book....

" Shri Purushottam ma 18 vasa che. Ane Shri Swaminiji ma 22 vasa che. Shri Swaminiji savaaya che. Dodha bamna nahi. Savaayi vastu hamesha jitey. Mate Swaminiji ni krupa naa hoi to kashu siddha na thai. Uttam madhyam te mate thai che. "

Please can anyone tell meaning of ' vasa ' ' savaaya' and ' bamna'

Hopefully the senior vaishnavas help out to understand...
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PostPosted: Tue Jun 07, 2011 4:33 pm    Post subject: Reply with quote

Jai Shri Krishna

very nice prasang, thank you for continuing.

Here are slight thoughts/ corrections - would be grateful for further clarifications.

Vasaa - in this context could be divine characteristics

Savayaa/Savaayi - clever/intelligent/Sharp/experienced (can easily tell if someone is doing kapat)

Dodha Bamnaa = not twisted or two sided - straight forward ?

(2) Udyam (not Udham) - so it is je jeev no Bhagya Uday thayo hoi.

-- also to do Udyam is "to make deliberate effort" - so one has to make deliberate effort to achieve this patrata/adhikar

Savaayi vastu hamesha jitey. -- in my version it is Savaayi vastu saghle jitey... "wins everywhere/everytime"

maate shri swaminiji ni krupa vina sarve khotu...

vivechan

nivedan karva chataa anubhav nathi thato tena karan batave che.. ghana jeevo saathe nivedan ma pan tartamya che. jeev nivedan kare che pan anya vastuo parni ke biji jaatni ahamta mamta nathi chodto. ishvar sivay biji vastuma mamta, ej anyashray che. E ahamta mamta chaar krupa hoi to chute, ane nivedan fal roop thay. Te krupa te krupaomathi bhagvadini ane swaminiji ni krupa durlabh che

bhagvadiyani ane shri swaminiji ni krupa thay, to nivedan fal-roop nivdi tene shri purna-purushottam no anubhav thay.
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PostPosted: Sat Jun 11, 2011 10:21 am    Post subject: Reply with quote

Jai Shri Krushna / Jai jai Shri Gokulesh...

Thanks for the translations Jgdishji...

Prasang 42 :

KHARU VYASAN KAYU ??

Koi ek samay Shriji ne sant das ey puchyu ke maharaj, vyasan te kevu hoi che ??? Tyare Shriji ey kahyu ke vyasan to anek prakarna che, pan vyasan to kharu tej kehvay ke bhagwat swaroop ditha vina naj rehvay. Pal ek jai to yug saman thai. Tej satya vyasan kehvay.

Which is True addiction ???

Once Santdas asked Shriji that Maharaj what is the nature of addiction (vyasan ) ??? At that time Shriji said that there are many types of addiction. But true addiction is when any jeev is not able to stay even a moment without doing darshan of bhagwat swaroop. Each moment goes like one yug. That is true addiction.

Vivechan :

Vyasan kevu hoi tena jawab ma Shri Gokulesh kahe che ke Shri Thakorji na darshan karya vina naj rehvay te kharu vyasan. Seva be prakar ni che. Sadhan roopi ane fal roopi. Sadhan roopi seva navrash male ke sagvad hoi to kari ke na kari te.

Ane fal roopi seva to seva ke satsang vina rahi na shakai, jeev tal papad thai seva ane satsang mate tatha bhagwat darshan mate, to te fal roopi seva che. Aavi seva jema satsang ane darshan mate virah thai, tene vyasan kehvay. Jem vyasani ne vyasan na chute, tem aa sao na chute. Seva satsang ke prabhu na darshan vagar vihwal thai te tenu vyasan kehvai.

Here Shri Gokulesh ji gives answer that if its impossible to live without Shri Thakurji's darshan than its known as true vyasan. Seva is of 2 types... Sadhan roopi and fal roopi. Sadhan roopi seva is when one gets enough time to spare on other wordly activities... Or otherwise if one has enough facilities to do seva, then one does otherwise they don't...

Whereas fal roopi seva is the one when one is not able to stay without seva and satsang even for a moment. Jeev becomes restless for seva, satsang and bhagwat darshan, then it is fal roopi seva. Just for a person who is addicted to something, cannot live without it, similarly the jeev who is addicted to seva, satsang and bhagwat darshan is known as true vyasan.

Looking forward for more vaishnavas to continue the topic...

Jai Shri Vallabh..
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PostPosted: Mon Jun 13, 2011 12:49 am    Post subject: Reply with quote

Jai Shri Krishna

very nice, thank you for this continuation.
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PostPosted: Thu Mar 01, 2012 11:31 am    Post subject: Reply with quote

Jai Shri Krishna/Jai Jai Shri Gokulesh

awaiting for continuation of the prasangs with many thanks Smile
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PostPosted: Wed Jul 01, 2015 3:13 pm    Post subject: Reply with quote

Prasang 43

A Pushti Jeevs Angikaar (acceptance) is most definately certain (Pushti Jeev no Angikaar Che Che ane Chej):

Ek divasey kahyu ke Bhakt and Shri Thakorji tyaaj che, nitya che. Tyare Pancholiye kahyu ke Maharaj, Bhakt to virakt che, bhajan pan kare che, ej laksh che; to ene aa dehey prapti kem thati nathi?
Aa shu ke aa dhrishtiye dekhtaa nathi? Tyaare aapshriye kahyu ke koik ne aa badhu hoy che (aa dehey prapti pan thaay che, ne aa dhrishtiye dekhaay pan che.) koine aaj, koine kaal ane koine dehantarey pan hoy che.

One day aapshri said that a devotee and Shri Thakorji are there only (:: together in one place?) - At that point, Pancholi said that, Maharaj; a devotee is virakt (:: types of devotees and their devotions-), does bhajan (seva) also, that is their ultimate goal (target), then why is it that they don't achieve the ultimate fruit with this body itself? what is this that they can't see (Shri Thakorji) with this sight (these eyes)? At this, Aapshri said that some devotees have all this (achieved the ultimate, can experience and see Shri Thakorji etc), some will experience the divine today and some will tomorrow and some will even obtain it at the end of their life.


Vivechan:

Pushtimarg ma je jeev aave che, tene samay ane yogyata pramane anubhav thaayaj thaay, ane teno angikaar pan thaayaj thaay. Je devi-jeev Shri Vallabhkul dvara Bhramsambandh le che, tene tran janamthi vadharey janam leva na padey. Yogya jeev no ek janmey, koino bey janmey, koino tran janmey pan angikaar che.

A jeev that has come into (accepted) pushtimarg will surely experience the divine experiences according to appropriate time and as per their capabilities/capacities. They are for sure to be accepted by Shri Thakorji. That divine jeev who has taken Bhramsambandh through Shri Vallabh kul, is not required to take more than three births. A capable jeev achives in one lifetime, whereas another can take two life times and yet still another can take upto three to obtain the divine.
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