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850000 - I and Mine and Namabhasa Stage

 

Gour Govinda Swami:


So, this is the conclusion, siddhānta, last instruction, ataeva māyā-moha chāḍi' buddhimān [Song: Durlabha mānava-janma labhiyā saḿsāre, Bhaktivinoda Ṭhākura, Kalyāna Kalpataru]. One who is intelligent, really intelligent, should give up this māyā-moha. nitya-tattva kṛṣṇa-bhakti koruna sandhān, sādhya vastu kṛṣṇa-prema - kṛṣṇa-bhakti, paramārtha - for which this life is meant, he should inquire about it. He should take all such care; how can I develop this kṛṣṇa-bhakti?

This māyā-moha, what is this moha, delusion? It says in English - delusion, illusion-delusion, illusion, both illusion and delusion. In the fifth canto of Śrīmad Bhāgavatam, it is stated and Bhagavad-gītā also states, moha, attachment towards this so-called relationship:

puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mitho hṛdaya-granthim āhuḥ ato gṛha-kṣetra-sutāpta-vittair janasya moho ’yam ahaṁ mameti [Śrīmad Bhāgavatam 5.5.8]. It is said, janasya moho ’yam ahaṁ mameti, I and mine. What is the base of this material world? puṁsaḥ striyā mithunī-bhāvam etaṁ, Bhāgavata says, this is Lord Ṛṣabhadeva’s instruction in the fifth canto of Śrīmad Bhāgavatam. This is the base of the material world, puṁsaḥ striyā mithunī-bhāvam etaṁ. This is based on the maithuna of puruṣa and strī. Male and female union - maithuna, sexual enjoyment, sexual union. This material world is based on it.

This is the base of the material world, nothing else. puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mitho hṛdaya-granthim āhuḥ, and [when] they unite, a very hard knot, granthi means knot, a very, very hard, very strong knot is there in the heart. It is very difficult to break. This durja- grha-khalo yadustajya svajanam arca patham ca hitvā [?] These are all statements of Śrīmad Bhāgavatam. It is very difficult to give it up, dustyaja, means give it up, very difficult to give it up - this attachment, false attachment. Real attachment towards Kṛṣṇa, but we are so much attached to these false things - temporary things. Bhaktivinoda describes in his song - it is very difficult - ya dustyaja - it is very difficult to give it up [verse]. This bondage, this attachment for [su khalo] family tie, the tie, bondage of this husband and wife, bondage, union - so strong - hard knot to break.

It is stated, puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mitho hṛdaya-granthim āhuḥ ato gṛha-kṣetra-sutāpta-vittair janasya moho ’yam ahaṁ mameti. When male and female, related as husband and wife, [are] united, the first thing required is gṛha, a house is required, isn’t it? You have not yet got a house, [? laughter] gṛha is required first. You may be, when you were alone, staying anywhere. Sleeping on someone's veranda. With a wife, a house is required. First requirement, now it expands - gṛha. ato gṛha, then comes kṣetra - some land and property for maintenance is required - ato gṛha, kṣetra - then suta, children are born - progeny. And the wife always desires to have children. If the wife is devoid of children, that is misery for her. “Oh, I married this man, no children are coming out. You see. These are all these desires. Wife’s desire. ato gṛha, kṣetra, suta. Then āpta, then vittaiḥ - āpta means these so-called relatives.

Strī, the Sanskrit word strī, you follow, the Sanskrit word strī, bhāryā, wife, it says strī. The Sanskrit root strī means ‘that which expands’; it is the literary meaning - that which expands. Strī expands. Strī means expand. You are one, you become two. Then children came out - three, four, five. Then son-in-law, father-in-law, daughter-in-law, so many expansions going on, going on, going on, going on. Isn’t it? The wife expands, strī. ato gṛha, kṣetra, suta, āpta, āpta means - so-called friends, relatives, expansions, vittaiḥ; vittaiḥ means material wealth, material property. ato gṛha-kṣetra-sutāpta-vittair janasya moho ’yam ahaṁ mameti, says this is all mine - ahaṁ mameti, ahaṁ mameti, I and mine. This wife is mine. Children are mine. This family is mine. This gṛha is mine. This kṣetra is mine. This land and property is mine, this land is mine, this country is mine, these friends are mine – everything belongs to me, I and mine - this is moha. Janasya moho ’yam ahaṁ mameti, this I and mine, this is janasya moham, this is delusion.

One should give it up. Really, all these things belong to Kṛṣṇa, nothing belongs to you. Buddhimān loka - one who is really intelligent, he should know. Then therefore Bhaktivinoda Ṭhākura says ataeva māyā-moha chāḍi’ buddhimān, he is really intelligent - he gives up this māyā-moha.

Arjuna was first lamenting, “No, I won’t kill, these are my kith and kin, blood relationships, related to this body, my superiors, guru-janas, my friends, so-called friends, my sons, my father-in-law, all these brother-in-laws, all these family members. How can he kill them? You see, they are lamenting, just thinking of their killing, thinking of the death is so much pain, pain in his heart. He told, “No, I can’t fight, Oh Kṛṣṇa, I can’t fight.”

gāṇḍīvaṁ sraṁsate hastāt tvak caiva paridahyate na ca śaknomy avasthātuṁ bhramatīva ca me manaḥ. Kṛṣṇa is prompting him. Try, try, try, do this, yuddhāya yujyasva, you Arjuna, you are such a weak-hearted fellow. This is drupada [kṣudraṁ hṛdaya-daurbalyaṁ tyaktvottiṣṭha paran-tapa] you are parantapa, you have killed so many enemies. Parantapa - one who kills enemies is known as parantapa. How have you developed this weakness of heart? This is weakness of heart, you get up and fight. He says, “No Kṛṣṇa, I can’t fight. gāṇḍīvaṁ sraṁsate hastāt tvak caiva paridahyate - my whole body is burning, my whole body is burning as if burning in the fire, just thinking of their death. tvak caiva paridahyate na ca śaknomy avasthātuṁ bhramatīva ca me manaḥ, my head is reeling, I cannot stand up. How can I fight? I can’t fight. This is lamentation. This is the result of moha. Moha - delusion - I and mine. All are like this.

When we listen to Kṛṣṇa, Bhagavad Gita, completely surrendering himself - śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam - kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam. Oh Kṛṣṇa! I cannot think of what is real duty. What is my duty? Dharma-sammūḍha-cetāḥ - kārpaṇya-doṣopahata-svabhāvaḥ. You see - he is lamenting, he is bewildered. So much lamentation is there, upahata-svabhāvaḥ, so much attachment, false attachment therefore this doubt comes, this moha - false attachment, no real attachment towards Kṛṣṇa, this false attachment gives him misery, kārpaṇya-doṣopahata-svabhāvaḥ - dharma-sammūḍha-cetāḥ, this śreya, I don't know what is most beneficial to me. Is this beneficial to me? I don’t know. I am bewildered. I can’t think of what is my duty - what should be done?

Kṛṣṇa is saying, prompting him to fight - he says no - this is not good. If I fight and kill them, I'll go to hell? It is better to become karma-sannyasi. Why such dreadful fighting? Just thinking - this is the wickedness, mana tumi bada dusta, prompting the wicked mind, like this - this moha - this is the result of this moha. Therefore, śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam, at last this is the right course, come to this right path, śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam.

He knows everything, he’s my friend, Kṛṣṇa sakha he knows everything - so I become your disciple. I come under your discipline. You just inflict discipline unto me. śādhi māṁ, inflict discipline - give instructions, tattva upadeśa. Give me tattva upadeśa. That's the meaning of śādhi. I become your disciple. Guru gives tattva upadeśa. Which is very beneficial - śreya. He knows. He knows kṛṣṇa-tattva, yei kṛṣṇa-tattva-vettā, sei ‘guru’ haya, Mahāprabhu says.

One who knows kṛṣṇa-tattva, he knows everything, he’ll give Kṛṣṇa - tattva upadeśa. Then your miseries will be mitigated. This moha, delusion will go. When he heard, then he said yes, naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta sthito ’smi gata-sandehaḥ kariṣye vacanaṁ tava. Oh Acyuta, Oh Kṛṣṇa, tvat-prasādān by your mercy, prasāda means mercy, kṛpa - my delusion is gone now, moha is annihilated now. Yes, I and mine, it is gone. Everything belongs to you. I am… I belong to you. Everything belongs to you, amar bolite kichu nahi, there is nothing I can say is mine. No, everything belongs to you. I can learn now. Very clearly. I can understand it. I am fully convinced. naṣṭo moha.

So guru, the spiritual master, the real guru, pure devotee, kṛṣṇa-tattva-vettā, coming in bonafide disciplic succession, pure Vaisnava, he gives tattva upadeśa, then this moha is annihilated, naṣṭo moha. smṛtir labdhā tvat-prasādān mayācyuta sthito ’smi gata-sandehaḥ. All the doubts are cleared. Sarva-saṁśayāḥ? This is one of the qualifications of the guru, guru-tattva, he can dispel all sorts of doubts of the disciple, all sorts of doubts, not a slightest doubt will be there. Sansayatma vinasyati - if there is slightest doubt, he will perish.

Wherever doubt arises in your mind, bring it to your guru, spiritual master and dispel it. Don’t concoct. Don’t compromise. Don’t manufacture. Don’t listen to anybody else. You’ll perish. Only I'll listen to one body. I have accepted, I have, śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam, I have fully surrendered myself, pūrṇātmā nivedana. I have done, I have accepted. I’ll only listen to him. Whatever he says, I will accept. Nobody else. Isn’t it? They will make you bewildered. Don’t listen. Anytime, any moment, any doubt arises, bring it to your spiritual master. Listen to him. He is guru, he is able to - sarva-saṁśayāḥ vinasyati? He is able to dispel all sorts of doubts. And make the disciple fully convinced. naṣṭo mohaḥ smṛtir labdhā tvat-prasādān mayācyuta sthito ’smi gata-sandehaḥ. Sandeha means doubts - all doubts are cleared now. And fully convinced - kariṣye vacanaṁ tava.

As Kṛṣṇa says now you do whatever you like - yathecchasi tathā kuru - you can understand everything. You listen to me very carefully, attentively. [cetasa verse?] all your doubts are cleared. Then do whatever you like. Independence is granted, it is not forced, no compulsion, there is no question of compulsion. Kṛṣṇa has never forced, never compulsion. If there is compulsion, if there is force, there is no question of love, no question of love. You see, there is no question of love. Therefore independence is granted, the minute independence is granted, yathecchasi tathā kuru - you do as you like. You see, if there is compulsion, if there is forcing, [there is] no question of love. There is no love. Kṛṣṇa-prema vakya Bhakta-prema bandha. [bhakta … Sadha mukto dadasmi]

He is ever free but he is bound up - the bondage of love of his devotee. So therefore independence has been given - otherwise there is no question of love will arise. Therefore Kṛṣṇa says, yathecchasi tathā kuru, you now do whatever you like. Fully convinced. na kariṣye vacanaṁ tava, I’ll fight and kill what you desire. I'll carry out your order - whatever you say - this is the disciple and spiritual master relationship - guru-śiṣya sambandha - based on a loving relationship. Guru never compels, guru never forces, guru says everything, dispels all such doubts of the disciple - [disciple] should be convinced - not a tinge of doubt will be there - now you’ll do whatever you like. - that’s the process - and an intelligent disciple like Arjuna says, “No Guru Mahārāja whatever you say I’ll do. I have no other thought.”

This is the proper use of independence, when one takes shelter, when one surrenders himself completely to the lotus feet of guru - no other thought - no other thought - guru-mukha-padma-vākya, cittete koribo aikya - what gurudeva says that should be carried out [verse] I must do what Kṛṣṇa desires. What Kṛṣṇa desires just comes through guru. Guru is his representative - ācāryaṁ māṁ vijānīyān - he is prakāśa vigraha - Kṛṣṇa’s desire comes through lips of a guru - guru says that kariṣye, I have to do - may be very unfavorable, very unfavorable on the part of Arjuna to kill his kith and kin but he did it - this is love. This is true love, pure love.

One business - to please Kṛṣṇa - it's true love - [verse] you see [?] Let all my so-called friends leave me. I don't care, but I cannot leave Kṛṣṇa. I cannot leave my guru, spiritual master, I can't leave. [bandha?] This is true love. kariṣye vacanaṁ tava, ataeva māyā-moha chāḍi’ buddhimān because all my moha and delusion has vanished, is destroyed. Now I have clear-cut vision. I am fully convinced - this is the goal of life to be achieved - to please Kṛṣṇa. Ataeva māyā-moha chāḍi’ buddhimān nitya-tattva kṛṣṇa-bhakti koruna sandhān. This is buddhimān -? Give up this māyā [nitya bhakta kṛṣṇa bhakti] and inquire about it. Bhaktivinoda Ṭhākura says.

Hare Kṛṣṇa.
So convinced - śādhu-śāstra-guru



bhaja bhaja hari, mana dṛḍha kari’, mukhe bolo tā’ra nāma
vrajendra-nandana gopī-prāṇa-dhana, bhuvana-mohana śyāma

[Bhaja Bhaja Hari Mana Dṛḍha Kari Locana Dāsa Ṭhākura]



So chant Hare Kṛṣṇa - this firm faith - mana dṛḍha hari - tava saṁsāra - why are you cherishing this doubt? Duṣṭa mana? Wicked mind. Chant Hare Kṛṣṇa - instructing - [verse?]

This is the conclusion. Thank you very much.

Śrīla Gour Govinda Swāmī Guru Mahārāja ki jaya

Prabhupāda-jī Mahārāja ki jaya

Samaveta bhakta-bṛnda ki jaya

Devotee: I have a question about the namābhāsa stage - because this word always comes up in literature. I am not quite sure what it means myself.

Gour Govinda Swami: Namābhāsa, namābhāsa means abhāsa - nāma. Example can be cited. Before the sun rises, the eastern horizon looks red. Isn’t it? Darkness is gradually vanishing, rātri-cala, The animals, the owls, the thieves, dacoits, they are leaving. It's getting brighter, brighter, brighter but the sun has not yet risen. Not yet risen. It is purvābhāsa - the previous symptom that the sun is getting up - it’s rising. So in namābhāsa, pure name has not yet risen - pure name śuddha.

Nama - do you understand? But the sādhaka who is doing sādhana under the guidance of guru, being conscious of the offences, is trying to get rid of the offences one after another, [indistinct]

Just not directly saying - just indirectly the same - saying towards his son - uttering the name of his son - but the very name is the name of God, Nārāyaṇa, therefore when we name our children, we name after God, Kṛṣṇa, Hari, Nārāyaṇa, Madhusūdana, like that - if we have attachment towards family, son - let it come up at the time of death, at least we will get liberation stage - that namābhāsa, as Ajāmila achieved - such a great sinner - mahā-pāpi - there is one offence - nāma-bāla-pāpa-buddhi - one of the ten offences - nāma-aparādha - nāma-bāla-pāpa-buddhi, committing pāpa (sin) at the dint of chanting nāma, isn’t it?

 He didn’t commit that offence - if someone deliberately - “Oh, I have got a weapon, a very good weapon now - [eka Kṛṣṇa nāma kari, sarva-pāpa-akṣaya] one name of Kṛṣṇa will annihilate all sorts of past sins of crores of lives. Sin - reactions to sinful activities - Oh, I have got a very good weapon - now I'll chant Hare Kṛṣṇa - all pāpa will be annihilated, reactions - then again commit more pāpa, then again I’ll chant, then annihilated - this nāma-bāla-pāpa-buddhi - if you have this attitude then you are committing offence - it is inexcusable - this cannot be excused, one should not have this.

Ajāmila had no such attitude because he is not praying to Nārāyaṇa - "Please annihilate my sinful reaction, my sinful - Oh Nārāyaṇa, please" - he is just calling his son - so he achieved this stage of namābhāsa. No offence. Namābhāsa means offences are not completely gone. If offences will completely go, then pure name will rise, sun will arise, moon will rise, then prema will come, prema will come [mukhya-pāte jīva pāya Kṛṣṇa-prema-dhāna]. But in the stage of namābhāsa - no question of Kṛṣṇa-prema. Namābhāsa, the result of namābhāsa is many



[bhajana]
Namābhāsa nāśta haya āse pāpa yata -
Namābhāsa mukti haya Hare Hare
Namābhāse nārā haya s…



These are the results of namābhāsa. [namābhāsa-dāsa-ārte aneka] - many good results are there if you achieve namābhāsa stage - namābhāsa nāśta haya ācha pāpa [?] - all the pāpa, all the sinful activity, reactions of all sins are annihilated - finished when namābhāsa is achieved - namābhāsa mukti haya - you get liberation and kali is annihilated. [?] Namābhāsa sarva-roga haya - you will be free from all sorts of diseases - you will never go to any doctor if you can attain the stage of namābhāsa. Yes, that’s a fact, definitely. You’ll never go to a doctor - you’ll never pay a doctor’s bill - this is the most effective medicine.

Harer nāma - [verse] This is medicine for all material diseases - bhava-roga-āushadhi - amoha-avyakta - most effective, it will never be ineffective - these are all medicines - doctor’s medicine will fail - this medicine will never fail. Namābhāsa sarva-roga haya nida - all diseases, because diseases are caused by prārabdha-karma - when prārabdha-karma is annihilated - where is the question of disease? Why will diseases come?

Namābhāsa sarva-ṛt haya śānti pāya - all the aristas, all the anarthas go away. Arista means anarthas, anarthas - all bad, bad things, bad results, arista - [?] dakṣya rakṣya namābhāsa anartha se kāya -manda-graha - evil planets. Śani-graha, Rāhu-graha - they go to the astrologer to see their horoscope - so you please astrologer, see if good fortune is coming or some bad is coming – we never go because we have taken shelter of Harināma - it will annihilate all aristas, all manda-graha, all prārabdha-karma, everything gone - why are you going? Have complete faith in the name - take shelter, complete shelter automatically. According to prārabdha-karma, reactions, your horoscope says you will die, you will die, very bad planet - manda-graha has come. It will cause you death - take to the name chanting - no death.

Ajāmila didn’t die. His lifespan is increased, he didn’t die, he was saved from death. So if the astrologer says this man has already died, oh, he’s surviving - how strange? He’s dead but he’s surviving - how is this? Dakṣya, rakṣya? - going to hell, narake-pati he was dragged to hell, Ajāmila, no? He’s liberated, he’s free from the clutches of Yamadūta - all prārabdha-karma reactions to all karmas are all finished, all annihilated if you achieve namābhāsa. Sarva-tīrtha haya if you have achieved the stage of namābhāsa, sarva-tīrthās, all tīrthas, all auspiciousness comes, achieve the stage of namābhāsa and achieve pure name. Go right up to that stage - suddha-nāma - let that brilliant sun come out - that means pure name will come out - when it comes out - what is left behind? Everything is achieved.

This is namābhāsa. Do you understand, Harivilāsa Prabhu?

Abhāsa - nāma-abhāsa - nāma-abhāsa. Abhāsa means symptom. Symptom - it shows that the name is rising - it shows that the sun is rising - I give the example of the sun - before I see - the eastern horizon - becomes red. Darkness gradually vanishes - it's getting brighter, brighter - the owls, the thieves, the dacoits, those who are rātri-cēlā… wandering during the dark night, they are going, fleeing, fleeing, fleeing. Do you understand? Similarly, all these are going.

Vaiṣṇava-gāyatrī is kāma-gāyatrī - we have all gāyatrīs. Number one is Brahma-gāyatrī, Guru-gāyatrī, Kāma-gāyatrī - this is most important, Kāma-gāyatrī - ? Kāma-bīja tāra-upāsanā - Kavirāja Goswāmī says that in CC. Vaiṣṇava-gāyatrī is different, gāyatrī is Kāma-gāyatrī. Kṛṣhṇa is Madana - Cupid. He is not material Cupid. Spiritual Cupid - Kāndarpa-koṭi-viśeṣa-śobham. The beauty of Kṛṣhṇa surpasses the beauty of crores of Cupids - old age [?].

Brahma-saṁhitā says - ādyaṁ purāṇaṁ bhuṣṇam - navayauvana - He’s always fresh and young, Kṛṣhṇa - and how to do bhajana? That? New Cupid. Aprākṛta, Madan, Madan Cupid is non-material - aprākṛta - I use this word, Sanskrit word prakṛta means material, aprākṛta means opposite, immaterial or spiritual. Kṛṣhṇa is aprākṛta navīna-madana… Kāma-bīja kāma-gāyatrī tāra-upāsanā, those who have developed bhāva stage, going up to prema stage, they have been awarded Kāma-gāyatrī. Because that Madan will be enchanted with you, pleased with you if you chant Kāma-gāyatrī. Do you understand?

That is Brahminical stage - Vaiṣṇava-Brahman means he is superior to the so-called Brahmana - varṇāśrama-dharma: Brahmana, śūdra, vaiśya, kṣatriya, Brahmana, but Vaiṣṇava-Brahmana is not that Brahmana. That Brahmana is in the sattva stage, material stage, isn’t it? The Vaiṣṇava-Brahmana is superior to that so-called Brahmana because they have love, prema. Kṛṣhṇa-prema. Yes, chanting Kāma-gāyatrī, Madhana is bound up. Do you understand? Very deep thing, it requires much more time to explain it, I have no language to explain it, it is very, very deep. The question is so short, the answer is very, very deep.

So by chanting Hare Kṛṣhṇa Mahā-mantra, those who have achieved this namābhāsa stage and are just progressing - they are given gāyatrī - do you understand? Do you follow me now? It is not awarded to one and all. It’s a stage of progress, development.