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NITAAI-Veda.nyf > All Scriptures By Acharyas > Verses > Gaudiya Kanthahara > The Ten Offenses to the Holy Name

The Ten Offenses to the Holy Name

 

17.69-75

satam ninda namnah paramam aparadham vitanute

yatah khyatim kathamu sahate tad-vigaraham

sivasya shri visnorya iha guna-namadi sakalam

dhiya bhinnam pasyet sa khalu harinama-hitakarah

guroravajna sruti-sastra-nindanam tatharthavado hari-namni kalpanam

namno balad yasya hi papa-buddhir na vidyate tasya yamair hi suddhih

dharma-vrata-tyagahutadi-sarva-subha-kriya-samyamapi pramadah

asraddha-dhano vimukho'py-srnvati yas copadesah sivanamaparadhah

srutvapi nama-mahatmyam yah pritirahito 'dhamah

aham mamadiparamo namni so'py aparadha-krt

jate namaparadhe tu pramade tu kathancana

sada saokirtayan-nama tad eka sarano bhavet

namaparadha-yuktanam namanyeva harah-tyagham

avasranti-prayuktani tany evartha karani yat

 

(1) To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord.

(2) To consider the names of demigods like Lord Siva or Lord Brahma to be equal to, or independent of, the name of Lord Krishna.

(3) To disobey the orders of the spiritual master.

(4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version.

(5) To consider the glories of chanting Hare Krishna as an exaggeration.

(6) To concoct interpretations of the holy name of the Lord.

(7) To commit sinful activities on the strength of chanting the holy name of the Lord.

(8) To consider the chanting of Hare Krishna to be on the same level as the ritualistic karmic activities mentioned in the Vedas.

(9) To instruct the faithless in the glories of the holy name.

(10) To not have complete faith in the chanting of the holy names and thus maintain material attachments. Even if in the beginning one chants the Hare Krishna mantra with offenses, one will become free from such offenses by chanting again and again [and faithfully serving the pure devotee]. (Padma Purana, Brahma-Khanda, 25.15-18, 22-23)

 

The Principal Offense to the Holy Name

 

17.76

nascaryam etad yad asatsu sarvada mahad-vininda kunapatma-vadisu

sersyam mahapurusa-pada-pamsubhir nirasta-tejahsu tad eva sobhanam

 

          It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is not very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities. (Bhag. 4.4.13)

 

17.77

 

ye go-gardabhadaya iva visayesvevendriyani sada carayanti ko bhagavan, ka bhaktih ko gurur iti svapne 'pi na jananti, tesam eva namabhasadir itya grhita-hari-nam-nam-ajamiladinam iva niraparadhanam gurum vinapi bhavatye oddharah. Harir-bhajaniya eva, bhajanam tat-prapakam eva tadupadesta gurur eva, gurupadista bhakta eva purve harim prapuriti viveka-visesavatve 'pi "no diksam na ca sat-kriyam na ca purascaryam managiksate. Mantro'yam rasana sprga eva phalati shri krishna namatmakah" Iti (Padyavali 18 Aokadhrk Svamikrta-sloka) pramana-drstya ajamiladi-drstantena ca kim me guru-karanasramena nama-kirtana-adibhir eva me bhagavat-praptir-bhavin iti manyaman astu gurvavajna laksana-mahaparadha-deva bhagavantam sati shri guru-caranashrita eva prapnotiti."

 

Those persons who are like cows and asses, who wander about always engaged in chasing the objects of the senses, who have no idea even in dreams of what is Bhagavan, what is bhakti, or what is guru, can all be delivered if they chant the holy name of Krishna offenselessly in namabhasa, as did Ajamila, even if they have no association of devotees, or any contact with a genuine spiritual master.

          One may attain the worshipable object, Shri Hari, by practicing the means to worship him in pursuance of the instruction of the guru. By carefully following the orders of Shri guru, many devotees in the past have attained Shri Hari. It has , however, been said: "no diksam na ca satkriyam na ca purascaryam managiksate. mantro 'yam rasana-spag eva phalati shri krishna-namatmakah."

           For one who knows reality and the real nature of the Hare Krishna maha-mantra and actually realizes the fruit of taking the holy name upon the tongue (sevon-mukhe hi jivadau), the holy name is not at all dependent upon diksa, initiation, religious activities, the rules and regulations of the scriptures, or purificatory procedures. About this the scriptures have given many different examples as evidence. For instance, Ajamila without benefit of a guru chanted the holy name of Krishna in namabhasa and attained liberation.

          Seeing all these conclusions, a person might ask, "Why should I go to such great trouble to carefully follow the orders of the guru while performing kirtana? [if by chanting neglectful, without regard for any rules and regulations or the order of the guru, Ajamila attained perfection, why should I work so hard? Let me follow the example of Ajamila and neglectfully chant the holy name, and so attain liberation.]" Those who cultivate this sort of mentality commit the great offense of disregarding the orders of the gurudeva. As a result of this offense they are cheated out of any hopes of attaining Bhagavan, Shri Krishna. But if in this birth or the next they beg pardon from gurudeva, take shelter of his lotus feet and gain forgiveness for such a great offense, then it may be possible for them to attain the Lord. (Bhag. 6.2.9, Sarartha-darsini commentary)

 

Who Offends Devotees Does not Chant the Real Name

 

17.78

hena vaisnavera ninda kare yai jana

sei paya duhkha-janma jivana-marana

vidya-kula-tapa-saba viphala tahara

vaishnava nindaye ye ye papi duracara

puja o tahara krishna na kare grahana

vaisnavera ninda kare ye papistha-jana

 

          One who commits offenses against Vaishnavas attains only misery, life after life. His learning and austerity bears no fruit. Blasphemy of Vaishnavas is the worst kind of sinful behavior. One who engages in blasphemy of Vaishnavas will find that Krishna does not accept his worship. A person who blasphemes Vaishnavas is therefore the worst kind of sinner. (Cb. Madhya 4.360)

 

17.79

sulapani-sama yadi vaisnavere ninde

tathapiha nasa yaya, kahe sastra-vrnde

iha na maniyaye sujana-ninda kare

janme janme se papistha deva-dose mare

 

          It is the conclusion of all the revealed scriptures that one who blasphemes a devotee is doomed. For such a person, everything is torn to pieces by the powerful trident of his sinful reactions. A sinful person who disregards this principle and insults great souls will suffer birth after birth for his offense. (Cb. Madhya 22.54,56)

 

Vaishnava-aparadhis are Punished Forever

 

17.80

prabhu bale, vaishnava nindaye yei jana

kustharoga kon tara satiye likhana

apatatah sastri kichu haiyache matra

ara kata ache yama-yatanara patra

caurasi sahasra yama-yatana pratyekse

punah punah kari" bunje vaishnava-nindake

 

          Mahaprabhu said, "It is written that one who blasphemes the Vaishnavas will suffer from leprosy, after which he will be punished by the agents of Yamaraja again and again, in thousands of births. (Cb. Madhya 4.375-377)

 

Six Kinds of Vaishnava-aparadha

 

17.81

nindam kurvanti ye mudha vaishnavanam mahatmanam

patanti pitrbhih sardham maharaurava-samjnite

hanti nindati vai dvesthi vaishnavan-nabhi-nandati

krudhyate yati no harsam darsane patanani sat

 

          A fool who blasphemes Vaishnavas goes to the worst kind of hell along with generations of his ancestors. One who kills a devotee, as well as one who blasphemes devotees, or one who is envious of devotees, or one who fails to offer obeisances to Vaishnavas upon seeing them, or one who becomes angered at a Vaishnava, or who does not become joyful upon seeing a Vaishnava these six classes of men are all considered to be candidates for falling down into hell. (Skanda Purana)

 

Vaishnava-aparadhis Should Have Their Tongues Cut Out

 

17.83

karnau pidhaya nirayad yad akalpa ise

 dharmavitary asrnibhir nrbhir asyamane

chindyat prasahya rusatim asatim prabhus cej

 jihvam asun api tato visrjet sa dharmah

          [Sati said] If one hears an irresponsible person blaspheme the guardian of devotion (dharmavitarya or dharma-raksaka), one should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer's tongue and kill the offender, and after that one should give up his own life. (Bhag. 4.4.17)

 

The Great Fault of Hearing Blasphemy of Vaishnavas

 

17.84

"vaishnava ninda sravane 'pi dosa uktah" (Bhag. 10.74.40)

nindam bhagavatah srnvan tat parasya janasya va

tato napaiti yah so 'pi yatyadha sukrtat cyutah

tato'pagamas casamarthasya eva; samarthena tu nindakajihva chettavya; tatrapy asamarthena svapranaparityago 'pi kartavyah

 

          The Shrimad Bhagavatam says that it is a great fault to hear blasphemy of Vaishnavas. It states: "He who does not leave the place where devotees of the Lord are blasphemed, but continues to hear such blasphemy, is guilty of a great sin. He is deprived of all his piety and falls down into hell." It is enjoined that one must leave the place of blasphemy. But that is for a person who is not a capable person. If capable one should cut out the tongue of the blasphemer. If unable to do that one should give up his life rather than continue to hear such blasphemy. (Bhakti Sandarbha 265)

 

The Way to Overcome Vaishnava-aparadha

 

17.85

ye vaishnava-sthane aparadha haya yara

puna se ksamile a paradha ghuce tara

 

          If one offends a Vaishnava, the only way to get free from the offense is to go back that Vaishnava and beg his forgiveness. (Cb. Madhya 22.32)

 

17.86

kanta phute yei mukhe, sei mukhe yaya

paye kanta phutile ki kandhe bahiraya

 

          Just as it takes a thorn to remove a thorn, the offense committed by the mouth [against a Vaishnava] must be cured with the mouth [by begging forgiveness]. (Cb. Antya 4.380)

 

The Second Offense to the Holy Name

 

17.87-88

sivah sakti-yutah sasvat tri-liogo guna-samvrtah

vaikarikas taijasas ca tamasas cety aham tridha

harir hi nirgunah saksat purusah prakrteh parah

sa sarva-drg upadrasta tam bhajan nirguno bhavet

 

          Lord Siva is always associated with his sakti. He is invested with the three modes of nature sattva, rajas, and tamas and is the presiding deity of the three kinds of cosmic ego characterized by sattva, rajas, and tamas. Lord Hari, on the other hand, is unaffected by the three modes and hence devoid of the attributes of material nature. He is omniscient and is a witness to everything. A person who worships him becomes free from all material qualities. (Bhag. 10.88.3,5)

 

The Third Offense to the Holy Name

 

17.89-80

rajas tamas ca sattvena sattvam copasamena ca

etat sarvam gurau bhaktya puruso hy anjasa jayet

yasya saksad bhagavati jnana-dipa-prade gurau

martyasad-dhih srutam tasya sarvam kunjara-saucavat

 

          One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of suddha-sattva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature. The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being, everything is frustrated. His enlightenment and His Vedic studies and knowledge are like the bathing of an elephant. (Bhag. 7.15.25,26)

 

The Fourth Offense to the Holy Name

 

17.91

sraddham bhagavate sastre 'nindam anyatra capi hi

 

          One should have firm faith that he will achieve all success in life by following those scriptures that describe the glories of the Supreme Personality of Godhead, Bhagavan. At the same time, one should avoid blaspheming other Vedic scriptures. (Bhag. 11.3.26)

 

17.92

namah pramana-mulaya kavaye sastra-yonaye

pravrttaya nivrttaya nigamaya namo namah

 

          We offer our obeisances again and again to You, who are the basis of all authoritative evidence, who are the author and ultimate source of the revealed scriptures, and who have manifested Yourself in those Vedic literature's encouraging sense gratification as well as in those encouraging renunciation of the material world. (Bhag. 10.16.44)

 

The Fifth Offense to the Holy Name

 

17.93

prayena veda tad idam na mahajano 'yam

 devya vimohita-matir bata mayayalam

trayam jadi-krta-matir madhu-puspitayam

 vaitanike mahati karmani yujyamanah

 

          [If chanting the holy name is sufficient for liberation, then why haven't the Vedic sages stressed this in their teachings?] Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yajnavalkya and Jaimini and other compilers of the religious scriptures cannot understand the transcendental value of performing devotional service or chanting the Hare Krishna mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas especially the Yajur Veda, Smma Veda, and ng Veda their intelligence became dull. Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svargaloka for material happiness. They are not attracted to the sankirtana movement; instead, they are interested in dharma, artha, kama and moksa. (Bhag. 6.3.25)

 

Other Processes of Purification are a Waste of Time

 

17.94

prayascittani cirnani narayana-paraomukham

na nispunanti rajendra sura-kumbham ivapagah

 

          My dear King, as a pot containing liquor cannot be purified even if washed in the waters of many rivers, non-devotees cannot be purified by processes of atonement even if they perform them very well. (Bhag. 6.1.18)

 

The Sixth Offense to the Holy Name

 

17.95-96

taj janma tani karmani tad ayus tan mano vacah

nrnam yena hi visvatma sevyate harir isvarah

kim janmabhis tribhir veha saukra-savitra-yajnikaih

karmabhir va trayi-proktaih pumso 'pi vibudhayusa

 

          Narada said, "When a living entity is born to engage in the devotional service of the Supreme Personality of Godhead, who is the supreme controller, this birth, all his fruitive activities, his life-span, his mind and his words are all factually perfect. A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master and this birth is called savitra. The third birth, called yajrika, takes place when one is given the opportunity to worship Lord Vishnu. Despite the opportunities of attaining such births, even if one gets the life-span of a demigod, if one does not actually engage in the service of the Lord, everything is useless. Similarly, one's activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord. (Bhag. 4.31.9-10)

 

Auspicious Activities Other than Chanting the Holy Name in Full Surrender are Useless

 

17.97

avismitam tam paripurna-kamam svenaiva labhena samam prasantam

vinopasarpaty aparam hi balisah sva-langulenatititarti sindhum

 

          Free from all material conceptions of existence and never wonderstruck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection's. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding a dog's tail. (Bhag. 6.9.22)

 

The Seventh Offense to the Holy Name

 

17.98

manye dhanabhijana-rupa-tapah-srutaujas-

 tejah-prabhava-bala-paurusa-buddhi-yogah

naradhanaya hi bhavanti parasya pumso

 bhaktya tutosa bhagavan gaja-yutha-paya

 

          [Prahlada Maharaja prayed to Lord Nnsiahadeva] One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence, and mystic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this , and thus the Lord was satisfied with him. [In other words, the real qualification to worship the Lord is faith.] (Bhag. 7.9.9)

The Eight Offense to the Holy Name

 

17.99

kvacin nivartate 'bhadrat kvacic carati tat punah

prayascittam atho 'partham manye kunjara-saucavat

 

          Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning and atoning to be useless. It is like the bathing of an elephant, for an elephant cleanses itself by taking a full bath, but then throws dust over its head and body as soon as it returns to the land. (Bhag. 6.1.10)

 

The Ninth Offense to the Holy Name

 

17.100

tasmat sarvatmana rajan harih sarvatra sarvada

srotavyah kirtitavyas ca smartavyo bhagavan nrnam

          O King, it is therefore essential that every human being hear about, glorify, and remember the Supreme Lord, the Personality of Godhead, always and everywhere, with all one's attention, committing heart, mind and soul in dedication to the holy name. (Bhag. 2.2.36)

 

The Tenth Offense to the Holy Name

 

17.101

yasyatma-buddhih kunape tri-dhatuke

sva-dhih kalatradisu bhauma ijya-dhih

yat-tirtha-buddhih salile na karhicij

 janesv abhijnesu sa eva go-kharah

 

          One who believes this body, which is composed of mucus, bile, and air, is the self, who thinks of his wife and children as his bodily expansions, and who considers the land of his birth worshipable, who visits the holy places simply to go swimming, without seeking shelter of the holy saints who live there, is no better than a cow or an ass. (Bhag. 10.84.13)

 

17.102

'krishna-nama' kare aparadhera vicara

krishna balile aparadhira na haya vikara

 

          There are offenses to be consider while chanting the Hare Krishna mantra. Therefore, simply by chanting Hare Krishna, one does not become ecstatic. (Cc. Adi 8.24)

17.103

tara madhye sarva-srestha nama-saokirtana

niraparadhe nama laile paya prema-dhana

 

          Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead. (Cc. Antya 4.71)

 

17.104

bahu janma kare yadi sravana, kirtana

tabu ta' na paya krishna-pade prema-dhana

 

          If one is infested with the ten offenses in the chanting of the Hare Krishna maha-mantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead which is the ultimate goal of this chanting. (Cc. Adi 8.16)

 

17.105

'eka' krishna-name kare sarva-papa nasa

premera karana bhakti karena prakasa

anayase bhava-ksaya, krsnera sevana

eka krishna-namera phale pai eta dhana

 

          Simply by chanting one name of Krishna [purely] all one's sins are destroyed. Thus bhakti, which is the cause of krishna-prema, is manifest. (Cc. Adi 8.26,28)

 

17.106

hena krishna-nama yadi laya bahu-bara

tabu yadi prema nahe, nahe asrudhara

tabe jani, aparadha tahate pracura

krishna-nama-bija tahe na kare aokura

 

          If one chants the exalted holy name of the Lord again and again and yet his love for the Supreme Lord does not develop and tears do not appear in his eyes, it is evident that because of his offenses in chanting, the seed of the holy name of Krishna does not sprout. (Cc. Adi 8.29.30)

 

The Real Holy Name of Krishna Can Never Awaken in Mayavadis

 

17.107

ataeva tara mukhe na aise krishna-nama

'krishna-nama', 'krishna-svarupa'-duita 'samana'

'nama; 'vigraha', 'svarupa'-tina eka-rupa

tine 'bheda' nahi,-tina 'cid-ananda-rupa'

deha-dehira, nama-namira krsne nahi 'bheda'

jivera dharma-nama-deha-svarupe 'vibheda'

ataeva krsnera 'nama', 'deha', 'vilasa'

prakrtendriya-grahya nahe, haya sva-prakasa

 

          [Shri Chaitanya Mahaprabhu said, "Mayavadi impersonalists are great offenders unto Lord Krishna; therefore they simply utter the words Brahman, atma, and Chaitanya.] The holy name of Krishna is not manifest in their mouths because the are offenders to Krishna, who is nondifferenct from His name. The Lord's holy name, His form, and His personality are all one and the same. There is no difference between them. Since all of them are absolute, they are transcendentally blissful. There s no difference between Krishna's body and Himself or between His name and Himself. As far as the conditioned soul is concerned, everything is different. One's name is different from the body, from one's original form and so on. (Cc. Madhya 17.130-132,134)

 

Through Chanting the Holy Name of Krishnaand Dancing One Gains Life.

 

 17.108-109

gita-nrtyani kurvita dvija-devadi tustaye

na jivanaya yunjita viprah papabhiya kvacit

kvacit kadacid api jivanaya nijavrttyartham na yunjita

na kuryat: tatra hetuh papadbhiya, tatha sati papam syadityarthah

 

           A twice born, dvija, should sing and dance for the satisfaction of the Lord. But he should do not do so for his livelihood fearing sinful reaction.

 

Commentary: Kvacit never; jivanaya for his own maintenance; he should never do so. The reason stated in pmpabhiya. The meaning is if he does so he will be implicated in sins. (Hari-bhakti-vilasa 8.265 and Shrila Sanatana Gosvami's commentary)

 

17.110

dhana-sisyadibhir-dvarair yam bhaktir upapadyate

viduratvad uttamatahanya tasyas ca nangata

 

          If one relies on one's disciples or wealth to attain bhakti, his devotional practice will certainly become slackened. One cannot claim that one is engaged in devotional service simply on the basis of engaging one's money or disciples in bhakti. To rely on money and disciples to perform devotional service in one's place is not considered to be a branch of pure devotion. (Bhakti-rasamrta-sindhu, Purva-Vibhaga 2.259)

One who Eagerly Dedicates Mind, Body, and Soul in Krishna-bhakti Experiences the Topmost Mercy and Auspiciousness

 

17.111

etavaj janma-saphalyam dehinam iha dehisu

pranair arthair dhiya vaca sreya-acaranam sada

 

          [The Lord said] That a person should sacrifice his life, wealth, intellect, and speech for doing what is beneficial to others, is the farthest limit of the usefulness of embodied beings for their fellow creatures. (Bhag. 10.22.35)

 

17.112

praninam upakaraya yathaiveha paratra ca

karmana manasa vaca tad eva matiman vadet

 

          Through one's work, mind, and words one should act in such a way that it will bring benefit to all living beings such is the behavior of the intelligent. (Vishnu Purana 3.12.45)

 

The Qualification for Being Jagad-guru

 

17.113

apane acare keha, na kare pracara

pracara [PVD1]karena keha, na karena acara

'acara', 'pracara',-namera karaha 'dui' karya

tumi-sarva-guru, tumi jagatera arya

 

          Some practice, but do not preach; some preach but do not practice you both practice the chanting of the holy name and preach it as well. Because you practice what you preach, you are the jagad-guru, the guru of the entire universe, for you are the most advanced devotee in the world. (Cc. Antya 4.102-103)

 

Gaurasundara's Followers Preach the Holy Name.By Doing so, They Attain the Eternal Association of the Lord,who is the Father of the Sankirtana Movement.

 

17.114

yare dekha, tare kaha 'krishna' upadesa

amara ajnaya guru hana tara' ei desa

kabhu na vadhibe tomara visaya-taranga

punarapi ei thani pabe mora sanga

 

          Instruct whoever you meet in the science of Krishna. Teach them the instructions of Krishna in Bhagavad-gita, and the teachings about Krishna in Shrimad Bhagavatam. In this way, on my order, become a guru and liberate everyone in the land. If you follow this instruction, the waves of materialism within this world will not affect you. Indeed, if you follow my order, you will soon attain my association. (Cc. Madhya 7.128-129)

 

Those who Have Taken Birth in the Land of India Should Show Mercy to Others by Eagerly Preachingthe Glories of the Holy Name of Shri Krishna

 

17.115

bharata bhumite haila manunya janma ya'ra

janma smrthaka kari' kara para-upakara

 

          One who has taken his birth as a human being in the land of India should make his live successful and work for the benefit of all other people by preaching nama-sankirtana, the chanting of the holy name of Krishna. (Cc. Adi 9.41)

 

Thus ends the Seventeenth Jewel of Gaudiya-Kanthahara, entitled Nama-tattva.