One can remove this offense by increasing his faith through the process of hearing sambandha-jnana and the glories of nama in the association of pure devotees who have embraced the holy name with full heart. Such advanced devotees have cut off all material attachments in order to humbly worship Krsna by constantly chanting His holy names. With a desire to give up all mundane attachments, an offender should serve such elevated devotees with a repentant heart. Repentance is the actual atonement for an offense. By the mercy of the pure devotees, one will begin worshiping Krsna's lotus feet with devotion and take sincere shelter of chanting. Gradually one's concentration and taste for the holy name will increase. As attraction for Krsna grows, the false conceptions of "I and mine" will vanish. By constantly chanting and hearing the glories of the holy name, the last traces of false ego will disappear. The flowers of bhava will blossom in the heart, and turn into the sweet fruits of krsna-prema in no time at all!
Inattention while chanting is also considered an offense. In fact, Srila Bhaktivinoda Thakura says that distraction (inattention) or attraction to other things while chanting japa is the root cause of all offenses: “Distraction in chanting produces a type of illusion, causing serious offenses against the holy name that are difficult to overcome. This illusion leads to craving for wealth, women, position, success, and cheating. When these material attractions cover the heart, one loses interest in chanting the holy name.” (Harinama-chintamani) “If you become inattentive that is an offense. You should know this. Try to avoid. Krsna is giving us chance to meet Him in so many ways: nama, rupa, lila, parikara, vasistha.” (SPT 30/10/72) Srila Bhaktivinoda Thakura describes three types of inattention under the category of pramada, which means complete madness. In other words, it is definitely a symptom of insanity if one begs Krsna to come by calling out His names, and then simultaneously ignores Him and pays no attention to Him. The three types of inattention are apathy, laziness and distraction.
1) Apathy, indifference (auddsinya)
The heart of a neophyte devotee is usually infested with many material attachments. At the time of chanting he will feel a strong attraction to them, and this will prevent him from putting his heart into the holy name. Even if he chants sixty-four rounds, he will still remain apathetic and derive no taste from chanting. For the indifferent chanter it is a Herculean task to complete sixteen rounds tut interruption. Remedy: Chant with advanced Vaisnavas while observing their concentration and enthusiasm for japa. Inspired by their example, one will abandon his apathy and fix his mind on the holy name. Gradually the honey sweetness of the holy name will inundate the heart, and intoxicate the mind with eagerness for more nectar. It is also extremely favorable to chant before Tulasi-devi or in Vrndavana at one of Radha-Madhava's lila-sthalis. Another way to remove apathy is to sit alone in a locked room and carefully meditate on the name. Srila Bhaktivinoda Thakura recommends covering the head and face with a cloth to facilitate full concentration on the transcendental sound vibration. As one cultivates attraction and taste for the name, the offense of inattention and apathy will automatically vanish.
2) Laziness (jadya)
Inattention arising from laziness (jadya) prevents one from relishing the nectar of the holy name. Laziness means chanting with a dull mind, pausing in the middle of a round to do something else, or interrupting japa to take rest. Remedy: Associate with Vaisnavas who do not waste time with useless talks or acts, but who constantly chant and meditate upon the holy name. One will receive the mercy and enthusiasm to conquer the lazy mind by following in the footsteps of advanced Vaisnavas.
3) Distraction (yiksepa)
Distraction in chanting begets illusion, the cause of all other forms of inattentive chanting such as laziness and apathy. Distraction also produces many offenses and keeps one from giving up attraction to women, wealth, position, success and the cheating propensity. Absorption in these items of attachment results in distraction, and the inability to concentrate on anything else. At this stage, the mind is tuned into worldly things and not really hearing the holy name at all. Remedy: To conquer distraction one must make a concerted effort to drive out such attractions from the mind by diligently following the rules of Vaisnava behavior. Srila Bhaktivinoda Thakura gives a practical remedy to remove the disease of distraction. He says one can increase his taste for chanting by enthusiastically observing festival days such as Ekadasi, Janmastami, Radhastami and various Vaisnava tirobhavas. On Ekadasi, for example, one can take a vow to not eat or drink even a drop of water. One can then pass the whole day and night singing the glories of the Lord in the association of rupanuga Vaisnavas, preferably in a holy dhama (Mayapur or Vrndavana). Along with chanting japa, kirtana and bhajans, one can read and discuss sastras like Srimad-Bhagavatam. As the ears eagerly drink the sweet nectar of asta-kaliya-lila bhajanas sung by expert kirtaniyas, the mind will become completely enchanted and fixed on the transcendental vibration. The serene devotee will now steadily chant the holy name in a joyous mood, forever free from the offense of inattention.
Srila Bhaktivinoda Thakura says that enthusiastic participation in such festivals without anxiety or hesitation will rekindle the dying spark of spiritual taste. Thus a genuine attraction for RadhaGovinda's blissful pastimes will awaken, and completely rid the heart of all mundane distractions. Relishing the refined tastes of pure Krsna consciousness, one will never again indulge in his former material attachments. Praying for Krsna's mercy is another good way to overcome distraction. The compassionate Lord always helps a sincere sadhaka. Pray to Krsna to help you chant distinctly and attentively. Everything is possible if the mind focuses on Krsna: "Please Krsna! I don't chant very well and I can't concentrate. Today, my deviant mind refuses to follow my direction. Please help me! Please allow me to taste the full nectar of the name. Without Your mercy, there is no hope at all for such a fool as me."
Eleventh Offense: Rectification
In addition to the suggestions given above, one can remove the offense of inattention by chanting the holy name with great enthusiasm he can never have attraction for the holy names. Even if one gives up all other nama-aparadhas, if he is still inattentive, he can never have attraction for the holy names. If one maintains his enthusiasm for devotional service, one will never become apathetic, lazy or distracted in chanting the holy names. By enthusiastically chanting the holy names one can quickly come to the platform of steadiness (nistha) in devotional service."(Bhaktyaloka)
Summary on Overcoming Distraction
When chanting the Hare Krsna maha-mantra one should not be restless, thinking, "I have to do this or I have to go there. I must finish my rounds quickly so I can solve a pressing problem." Just chant japa; don't think of business, personal needs or family concerns. Tolerate the impish mind; remain aloof, unaffected and undisturbed. Krsna will personally adjust everything if we surrender to His holy names. There is actually only one problem facing everyone: "How can we attain krsna-prema.Once a disciple asked, "How will it be possible, Prabhupada, for a man whose mind is clouded to constantly chant Hare Krsna? A man who is always thinking thoughts about family, friends, country, and nation?"Srila Prabhupada replied, "Yes. Think of but at the same time chant. Two things will go on and this chanting of Hare Krsna will conquer. As maya is forcing you to drag you from Krsna consciousness, you also force maya by chanting Hare Krsna. There is fight. And maya will go away!" (SPC 23/12/68)
One must set aside some time to peacefully remember Krsna's names. During these precious moments alone with the Lord, one should concentrate all his desires, thoughts and feelings on Krsna's divine names, forms, qualities, pastimes and associates. Attentive japa pleases the Lord and ultimately solves all problems.
"A devotee can very peacefully chant the holy name of the Lord by behaving more humbly than the grass, being tolerant like a tree and offering respects to everyone, without expecting honor from anyone else. Such qualifications make it easier to chant the holy name of the Lord." (SB 7.5.23-24 p.) The previous acaryas were very particular about chanting in ultra quiet, undisturbed settings. Just imagine how tranquil Vrndavana was five hundred years ago? Yet to avoid any possible distractions, the medieval saint Sanatana Gosvami chantedy japa in a cave twenty feet under the ground in Gokula! Srila Bhaktivinoda Thakura recommends chanting in a quiet "distraction free zone" to fully concentrate on the holy name. In his house in Godrumadvipa, Srila Bhaktivinoda Thakura constructed a small "meditation room" with a thick door to create a quiet place for concentrated japa. He advises sadhakas to make similar arrangements for staying alone in a secluded place in order to absorb the mind in the holy name.
When the mind wanders, one must withdraw it from sense objects and concentrate intently on the mantra. A transcendental sound vibration that can free or deliver (tra or trayate) the mind (mana) from material attraction and attachment is called a mantra. Meditate deeply on the meaning of the maha-mantra. Do not be distracted by random thoughts or external influences. Chant Krsna's names with feelings of devotion. Lastly and most importantly, one must turn to Krsna in the mood of a beggar, praying intensely for His mercy. Seeing your sincerity, Krsna will surely reciprocate and capture your full attention once again.
The Reality of Attraction
The sublime teachings of Srila Bhaktisiddhanta Sarasvati Thakura give additional insight for stopping the offense of distraction or inattention: "The personality called "Krsna" attracts the three worlds. It is reality that attracts. Whom does Krsna attract? Magnets attract iron, not wood. Similarly, the Lord attracts the servitors who are eager to serve and worship Him. The servitors are attracted by the charm of the service." But on his path, if the servitor is distracted by something else, then this original attraction will evade him. On one side there is the attraction of the material world, which is the cause of all bondage. On the other side is the attraction of Krsna, which is the cause of all bliss." In this world the objects of the senses-the form, the smell, the touch and the sounds of external objects are very close to me. That is why I -the weak person, become attached to them. Under the circumstances, only if we can continuously hear about the Supreme Lord from the guru and sadhus can we be protected from these nearby enemies."If we are not attracted by the lotus feet of Krsna then we will definitely be attracted by maya. When Krsna's name, form and pastimes will attract us, we will get relief from our present role as the enjoyer. The more we discuss topics of Krsna, the more we rid ourselves of the false identity of the enjoyer. Then Krsna will really
attract US." (Prabhupada Sarasvati Thakura p. 94)
The Ten Defenses
One who cultivates the four qualities of: 1) humility; 2) tolerance; 3) pridelessness and 4) respect for others will be protected from committing the ten offenses. The third verse of Sri Caitanya's Siksastaka, which should surround one's neck like a garland, describes these traits.
trnad api sunicena, taror iva sahisnuna
amanina manadena, kirtaniyah sada harih
"One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others, can very easily always chant the holy name of the Lord." Srila Bhaktisiddhanta Sarasvati Thakura says that this verse teaches one how to chant without offenses by mentioning the four qualities necessary for non-stop chanting. In other words, by possessing these four devotional traits it be will much easier for one to always chant the holy name. The sastras prescribe constant chanting as the way to remove all offenses. The command to avoid the ten offenses includes the idea of cultivating positive qualities and realizations to protect one from committing offenses again. Harinama-cintamani recommends ten actions (which we call the ten defenses) to protect or defend one from the tendency to make offenses. A serious devotee will try to incorporate these actions in his everyday life in order to quickly rise to the stage of pure chanting.
1. Defense: Serve Vaisnavas; don't criticize them. A devotee always thinks of himself as a fallen wretch. Therefore, he never envies nor blasphemes anyone. Rather, he serves all living entities
and helps them back to Godhead.
2. Defense: Worship Sri Krsna (with Radhika) as the beautiful absolute, the sweet enjoyer and the merry-maker of Vraja. A devotee never separately worships the demigods because He is fully cognizant that all living entities, including the demigods, are eternal servants of Krsna and dependent upon Him.
3. Defense: One should show full respect to the spiritual master who initiates him into the holy name. A devotee will not violate the orders of his guru, because he realizes that Krsna cannot be attained without guru-krpa.
4.Defense: One should sincerely praise the scriptures revealing the glories of the holy name. Spiritual reality can only be seen through the eyes of sastra. Understanding this, a devotee honors, studies, worships, and distributes the sacred teachings.
5. Defense: One should be completely convinced that the holy name is eternally situated on the pure transcendental platform. A devotee practically experiences the inconceivable potency of the holy name. Consequently, he never considers its glories to be exaggeration.
6. Defense: One should fully believe in the explanations of the holy name given by saints and scripture. A devotee does not interpret the holy name because he is well versed in nama-tattva.
7. Defense: Root out the desire to commit sins. A devotee never considers sinning on the strength of chanting, because he has renounced his identification with the physical body and the desire for material happiness.
8. Defense: One should give up ritualistic pious activities. A devotee fully realizes that serving the transcendental name of Krsna is his only business.
9. Defense: One should only preach the glories of the holy name to the faithful. A sensitive devotee will never "cast pearls before swine."
10. Defense: One should chant attentively with full surrender unto the holy name. A sincere devotee has full faith in the holy name. He always tries to improve his chanting by pulling out the weeds of illicit desires. The determined sadhaka enthusiastically moves on the path of devotion by surrendering moment to moment to the Lord of attraction.
Symptoms of an Offenseless Chanter
One who chants without offense will exhibit the four qualities mentioned in the Siksastaka verse trnad api sunicena:
(1) natural humility born of complete detachment from material sense gratification. (2) pure compassion unencumbered by envy. (3) a pure heart free from mundane, false ego. (4) a respectful attitude towards everyone according to their position. Thakura Bhaktivinoda explains that an offenseless chanter will become overwhelmed with thoughts of other's welfare and think like this: "O Lord! My friends, companions and all other conditioned souls are very unfortunate. How may they obtain love and attraction for Your all-auspicious name? Blinded by maya, they are sunk in the quagmire of family attachments, wealth and property, petty successes and reverses, profit and loss, joys and sufferings, birth and death." They are filled with anarthas, and are not the least bit detached from materialistic life. They are hopelessly bound by the strong ropes of unlimited desires for sense gratification. They waste their valuable time in useless affairs of karma and jnana. How can such persons awaken a desire for self-realization?" (siksastaka tika)
Anarthas
The word anartha means worthless, useless, nonsense, meaningless and without value. In relation to devotional service, the word anartha refers to unwanted (useless, nonsense) material desires in the heart that impede one's advancement in bhakti. Srila Bhaktisiddhanta Sarasvati Thakura gives an all-inclusive definition of anartha in Prakrta Rasa Sata Dusini, number 41: "One should never consider other than the following: Everything made of matter is an anartha and should be rejected."Harinamacintamani describes four types of anarthas (useless, nonsense material desires and attachments) that shackle the living entity to the illusory energy. All anarthas can be eliminated by taking shelter of a bonafide guru, and learning from him how to properly execute devotional service and chant the holy name. After studying the following list of anarthas, one should try diligently to uproot them, so that the brilliant rays of the holy name can shine within the heart.
1. Four Defects of the Heart (hrdaya-daurbalya)
a) Attachment to objects unrelated to Krsna;
b) Propensity to cheat and find faults;
c) Envy;
d) Desire for recognition (pratistha).
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2. Four Offenses (aparddha)
a. Nama-aparadha (ten offenses to the holy name)
b. Seva-aparadha (thirty-two offenses to avoid in Deity worship)
c. Vaisnava-aparadha (six described under illuminations on the first offense to the holy name)
d. Jiva-aparadha (offenses against any living entity including ants, flies, dogs, etc.).
3. Thirst for Four Material Objects (asat-trsna)
a) Desire for pleasurable sense objects (in this world);
b) Desire for sense enjoyment in Svargaloka (heavenly planets);
c) Desire for mystic powers (yoga siddhis);
d) Desire for liberation (brahma-sayujya).
4. Four Illusions about Spiritual Wisdom (tattva-vibhrama)
a) Sva-tattva bhrama (ignorance of one's own identity);
b) Paratattva-bhrama (ignorance about the position of the Supreme Personality of Godhead);
c) Sadhya-sadhana-bhrama (ignorance about the processes of sddhana and sadhya, the goal of prema-bhakti);
d) Virodhi-visaya-bhrama (ignorance about things that are unfavorable to Krsna consciousness).
"These anarthas give birth to six enemies-1) lust, kama; 2) anger, krodha; 3) greed, lobha; 4) illusion, moha; 5) pride, mada; 6) envy, matsarya. These anarthas also beget six waves: 1) distress, soka; 2) illusion, moha; 3) hunger, ksut; 4) thirst, pipasa; 5) old age jara; 6) death, mrtyu. The creeper of devotion can never grow as long as one cannot give up these anarthas. All anarthas, however, go far away by the performance of nama-sankirtana." (Bhajana-mhasya)
Overcoming Anger
While churning the ocean of the holy name, waves of anger sometimes rise within the mind. The waves will gradually subside, however, by steadily chanting and crying out to Krsna. If the distraction of anger becomes insurmountable, one should just continue chanting while addressing his anger with the following meditation: "What should I do with this anger that has suddenly appeared? The proper use of anger is against offenders and enemies of God or God's devotees. But I see that I, with my body that is greedy for enjoyment, am a great enemy of Krsna and His devotees. Instead of always remembering the lotus feet of Krsna and thinking of His happiness, I am engaged in the search for my own happiness, in gossip and fault-finding."I am not looking at myself at all; I am not seeing my own faults. Therefore, first of all I have to express anger at myself-I who am such a great enemy of the devotees. I have to show anger to myself by beating my mind. I have to purify myself. I have to try in every way to have an exemplary character and sincerely serve Hari, Guru and Vaisnavas. I have to express anger toward my bad tendencies that are unfavorable for devotional service, such as the desire for material gain, prestige and position, and my tendencies toward deceitfulness." (Prabhupada Sarasvati Thakura)
Weeds of Bhukti Mukti Nama
Sri Caitanya compares bhakti to a creeper growing in a garden. Ideally, chanting Krsna's names should "water" this bhakti-lata (creeper of devotion), and make it grow to the mature stage of producing the "fruits" of krsna-prema. Chanting the all-potent holy names of the Supreme Personality of Godhead always produces results. However, if chanting is done improperly, the results may be disastrous, and even destroy one's chances of attaining krsna-prema. If one is careless in chanting and watering his bhakti creeper, some water may fall to the wayside and nourish unwanted "weeds" These weeds (different types of anarthas) may shoot up very quickly and choke out the tiny creeper of devotion. Such improper chanting, which is called bhukti-nama or mukti-nama, waters the weeds of sense enjoyment and the desire for liberation. Thus one fails to attain the goal of suddha or prema-nama. Krsna dasa Kaviraja describes this in Caitanya-caritamrta:
Lord Caitanya said, 'Sometimes unwanted creepers, such as the creepers of desires for material enjoyment (bhukti) and liberation (mukti) from the material world, grow along with the creeper of devotional service (bhakti-lata). The varieties of such unwanted creepers are unlimited.' Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection (nisiddhacara), diplomatic behavior (kutinati), animal killing (Jiva-himsana), mundane profiteering (labha), mundane adoration (pujs) and mundane importance (pratisthadi). All these are unwanted creepers.' (cc. Madhya 19.158-9) "These unwanted creepers present obstacles for the real creeper, the bhakti-lata. One should be very careful to avoid all these unwanted things. Sometimes these unwanted creepers look exactly like the bhakti creeper. They appear to be of the same size and the same species when they are packed together with the bhakti creeper, but in spite of this, the creepers are called upasakha. A pure devotee can distinguish between the bhakti creeper and a mundane creeper, and he is very alert to distinguish them and keep them
Separate." (Cc. Madhya 19.159 p.) Do not succumb to the tendency to chant bhukti-nama, which is chanting with a heart full of material desires; or mukti-nama, which is chanting with desires for liberation. One must not allow his garden of devotion to become infested with weeds. Become an expert gardener, trained in identifying and immediately uprooting any that may appear in the garden of the heart. Alway s maintain motivation free from desires. Keep the goal of Radha Govinda's prema-seva in the kunjas of Vrndavana first and foremost in the mind.
The following six anarthas are the most dangerous weeds in the garden of bhakti. Shoot on sight! Do not let even the slightest sprout grow anywhere near the tender creeper of devotion.
1. Nisiddhacara: Forbidden actions, which are against sastra. (e.g. illicit sex, meat-eating, intoxication, gambling)
2.Kutinati: Fault finding, duplicity and diplomacy.
3. Jiva-himsa: Killing animals or any living entity, and envy of others.
4. Labha: Greed for material gain.
5. Pujd: Desire for worship, popularity, admiration, and honor from others.
6. Pratistha: Desire for name, fame and high position.
Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare
The svarupa-laksana (principal quality) present in every devotee to a lesser or greater degree is full surrender to Krsna. The tatastha-laksana (secondary qualities) such as tolerance, mercy, humility, peacefulness, compassion and so on vary from devotee to devotee. One should never criticize a devotee for his: 1) Social background;
2) Past sins or faults;
3) Unintentional sin or accidental falldown. The main cause of vaisnava aparadha is asat-sanga, association with materialistic people, which makes one feel envious of devotees, judge them by material standards, and find faults with them. A serious devotee must give up all bad association in order to attain perfection in chanting."When Sri Krsna Caitanya Mahaprabhu was requested to explain the duty of a Vaisnava, a Krsna conscious person, He immediately said:
asat-sahga-tyaga, ei vaisnava-acara
'stri-sangi' eka asadhu, 'krsnabhakta 'ara
The first business of a Vaisnava is to give up the association of persons who are not devotees of Krsna and who are too attached to material things-wife, children, bank balance and so on. (SB 5.18.10 p.) Sri Caitanya describes two categories of bad association: 1) Stri-sahgi- illicit connections with women or mixing with sensuous men attached to women. 2) Krsnabhakta-associating with four kinds of non-devotees of Krsna (Mayavadis; atheists; envious sense enjoyers; hypocritical materialistic devotees (prakrta-bhaktas). Giving up association of nondevotees (krsnabhakta) also includes demigod worshippers. The Bhakti-rasamrta-sindhu quotes the following verse from the Katyayana-sarhhita:
varam huta-vaha-jvala- panjarantar-vyavasthitih
na sauri-cintd-vimukha- jana-samvasa-vaisasam
"It is better to accept the miseries of being encaged and surrounded by burning flames than to associate with those bereft of Krsna consciousness. Such association is a very great hardship."
The Visnu-rahasya says:
aliriganam vararh manye vyala-vyaghra-jalaukasam
na sahgah salya-yuktandrh nana-devaika-sevindm
"One should prefer to embrace a snake, a tiger or an alligator rather than associate with persons who are worshipers of various demigods and who are impelled by material desire." Realizing the purport of these slokas, Ramanuja Acarya warned his disciples to strictly avoid demigod worshipers. He once said, "If you are about to die in a fire but can save yourself by taking refuge in a nearby temple where people are worshiping the demigods, you had better die in the fire. It would be better to die in the fire than enter that temple of demigod worshipers!" There is no permanent harm if one dies in a fire or in the jaws of a tiger; this will not destroy one's bhakti-samskaras (impressions of devotion). Sri Krsna confirms this in Bhagavad-gita 2.40:
nehabhikrama-naso 'sti pratyavdyo na vidyate
sv-alpam apy asya dharmasya trayate mahato bhayat
"In devotional service there is no loss or diminution, and even a small service rendered in devotional life is sufficient to save one from the greatest danger."Tigers, wild beasts and forest fires cannot destroy devotion, but the deathly association of lusty men and women, sense enjoyers, demigod worshipers, and desires for honor, wealth and material things can destroy the impressions of bhakti in one's heart.Vaisnava aparddha includes the actions of the body, mind, words and heart. To not feel joyful upon seeing a Vaisnava is an offense arising from a heart immersed in envious feelings. The Skanda Pujrana describes six different types of Vaisnava aparadha:
hanti nindati vai dvesthi, vaisnavan nabhi-nandati
krudhyate ydti no harsath, darsane patandni sat
1) One who kills a devotee.
2) One who blasphemes devotees.
3) One who is envious of devotees.
4) One who fails to offer obeisances to Vaisnavas upon seeing them.
5) One who becomes angry with a Vaisnava.
6) One who does not become joyful upon seeing a Vaisnava. "
These six classes of foolish men who blaspheme Vaisnavas go to the worst kind of hell along with generations of their ancestors."(Skanda P.)
Mother Saci's Offense
"Lord Caitanya's brother, Visvarupa, always stayed with Advaita Acarya tasting the mellows of pure devotion. After some days, Visvarupa accepted sannyasa and left home. Although she did not say anything, Saci was grief-stricken and felt that Advaita had made her son leave. When Lord Caitanya also started spending time with Advaita, Saci became unhappy and told everyone, 'That Vaisnava is not Advaita, but Dvaita-maya (full of duplicity), for he has driven one son away and now he will do it again.' "Although Lord Caitanya was distributing ecstatic krsna-prema to all His devotees, He refused to give it to His own mother Saci because of her offense against Advaita. Following Gaura's advice, Saci became free from her Vaisnava aparddha when she took the dust from Advaita's feet. On the pretext of rebuking His mother, Lord Caitanya, who is the siksa-guru of all, taught everyone to carefully avoid Vaisnava aparddha.
"A person who calls one Vaisnava 'a big Vaisnava' and another Vaisnava a 'little Vaisnava' may be peaceful and happy for now, but for how long will he remain peaceful and happy? One should avoid a person who offends Vaisnavas, even if that person is otherwise very qualified. A little association with an offender will make one fall down."From Brahma down to the grass, every living being is Lord Krsna's energy. Therefore, all sastras declare, 'Lord Krsna becomes very angry with anyone who blasphemes another living being.' If a person studies the four Vedas and then blasphemes others, he will fall into hell and suffer birth after birth. The sin of blasphemy robs all intelligence, and fills the heart with suffering. Lord Caitanya delivers everyone, except the sinners who blaspheme Vaisnavas.
"Lord Caitanya said, All the living entities in the numberless universes are My eternal servants. Therefore, any living entity who harms or offends another living entity will perish. If a sannyasi blasphemes an innocent person, the sannyasi will fall down and lose all his piety.'Then raising His golden arms, Lord Caitanya declared to the entire world, 'Renouncing criticism of others, everyone please chant Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare! I will personally deliver anyone who does not criticize others and who once chants "Krsna!' Hearing Lord Caitanya speak thus, the devotees cheered "Jai! Jai! Jai!"[Caitanya-bhagavata )
The Needle and the Sieve
Srila Gaura Govinda Swami gave a brilliant description of the first offense:"Bhakti-devi completely disappears by committing Vaisnava aparddha. Vaisnava aparddha means to blaspheme, find fault, criticize or speak ill of devotees. Generally, this is done out of fear and enviousness. Vaisnava aparddha takes place where there are fear and enviousness." When Vaisnava aparddha is committed the offender will become very angry with that Vaisnava. He's afraid of that Vaisnava because he is a very powerful Vaisnava. Therefore, he thinks, 'He's making rapid advancement and I'm not making such advancement.' He becomes afraid and envious of that Vaisnava." Fear comes and therefore he criticizes, finds fault, and speaks ill of that Vaisnava. He commits Vaisnava aparddha and becomes angry with that Vaisnava. It is only because of enviousness of that Vaisnava that this hatred and criticism arises. And therefore, he speaks ill of that Vaisnava and concocts stories. The sieve is full of a thousand holes and he's criticizing the needle, 'Hey needle, there is a hole in your back.'"Are you perfect yourself? If you have some defects yourself, then why do you find fault with others? Sages say don't see bad in others, but see the bad in yourself. If you have that nature or tendency to see bad, then see what bad is there in yourself. But see the good in others. "If you find something good in some person, then just accept that. Think, 'Yes, that is good in him. Let me accept that.' Close your eyes on the bad things, and open your eyes to the good things. Paramahamsas never see anything bad. In their vision everything is related to Krsna. Speaking ill of others is a great anartha for the sadhaka who has come to the path of bhajana. (Sri Guru Vandanam)
The Fault Lies Within
Srila Bhaktisiddhanta Sarasvati Thakura said, "The best of all persons thinks himself to be less than all others. Why should a person be anxious to pry into the defects of others when he does not seek to scrutinize his own conduct? The acts and expressions of the Vaisnavas cannot be understood even by the wise. Let us not be misled by the apparent sight. Many a person has mistaken a pebble for a pearl; a snake for a rope; evil for good; by falling a victim to delusion by relying on apparent sight. When faults in others misguide and delude you, you should have patience, be introspective, and find the faults in yourself. Know that others cannot harm you unless you harm yourself." (Sri Caitanya's Teachings) Some people think if devotees commit forbidden acts, it is not offensive to criticize them, since it is simply stating the facts. In his commentary on Srimad-Bhagavatam, Sridhara Swami says, nindanam dosa-kirtanam, "Whether it is true or not, narrating the faults of a sadhu constitutes blasphemy." The Srimad-Bhagavatam warns that hearing blasphemy of a devotee will send one to hell:
nindam bhagavatah srnvams, tat-parasya janasya va
tato napaiti yah so pi, yaty adhah sukrtac cyutah
Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or His faithful devotee will lose his piety and fall down to hell, (SB 10.74.40) But shouldn't a sadhu be corrected if he is really guilty? Rectification is the duty of the guru or other potent guardians, not the ordinary sadhaka. One will only incur an offense by engaging in faultfinding or discussing someone's fault with others. In this regard, the Bible says, "Judge not, lest you be judged.""Persons who do not blaspheme the Vaisnavas attain Lord Krsna. They attain pure love and devotion for the Supreme Lord's lotus feet. The only thing obtained by blaspheming Vaisnavas is sin. Thus one should never blaspheme the Vaisnavas. Krsna easily delivers those who chant even once His name without blaspheming anyone." (Cb. Madhya 9.244-5)
First Offense: Rectification
Offending Vaisnavas is the first and foremost offense. Although Jagai and Madhai committed every possible sin, they never committed the sin of blaspheming a Vaisnava. Harinama cintamani says one can nullify this offense by repenting bitterly, and falling at the feet of the offended devotee. One should sincerely beg forgiveness with tears in the eyes and regret in the heart. One should then declare himself a fallen wretch in need of the Vaisnava's mercy. The kindly Vaisnava will surely absolve the offense.
Repentance Conception
Madhurya Kadambini describes how to nullify the ten offenses in chanting the holy name. The practice of repentance is mentioned as the remedial measure for most of the ten offenses. Most people are familiar with the term repentance. Occasionally one sees a religious advocate carrying a placard reading, "Sinners-Repent or Burn!" But what exactly is repentance? The Oxford Pocket Dictionary says repentance means to feel deep sorrow about one's actions; to wish one had not done it; and to resolve not to continue (a wrong doing). Synonyms for the word repentance are shame, regret, sorrow, sadness, embarrassment, grief, humiliation, guilt and remorse. Full repentance includes all these moods and emotions. Such feelings combine to saturate and soften the heart of the repentant devotee. If upon committing an offense to the holy name a devotee sincerely repents, thinking, "I should not have done this, but I am so foolish that I have committed this offense," the Supreme Lord will excuse him on the basis of his genuine repentance. For some offenses additional measures are required for nullification, but repentance is always necessary.
The Sanskrit word for repentance is anutapa, and it comes from the root word tapa, which means heat, fever, sorrows, affliction and pain (both mental and physical). Although Christians say that one will burn in hell if he does not repent for his sins, the act of repentance itself, which includes a certain degree of mental fever, actually burns up and eliminates sins and offenses from the heart. A downpour of tears often follows the fire of repentance. Genuine crying, which is part and parcel of repentance, serves to further cleanse and purify the heart. The Manu-samhita 11.228 says, "By confession, repentance, austerity, and by reciting the Vedas a sinner is freed from guilt."
The term repentance appears often in Gaudiya Vaisnava writings. To develop a further understanding, one may contemplate the following entries showing repentance in action: "Gadadhara Pandit was astonished to see the exalted condition of Pundarika Vidyanidhi and began to weep in repentance. He told Mukunda, 'What a sinner I am for offending him! By your mercy I have understood my mistake. I can only be saved from my offense to Pundarika Vidyanidhi by taking initiation from him.' "(Bhakti-ratnakar Ch. 12) "Hearing the words of sincere sorrow and repentance from Jagai and Madhai, Lord Gaura said, 'I give My mercy to you.' " (caitanya-mangala, Madhya-khanda, Song 14)
"Driven by guilt, Brahma eulogized Krsna in various ways. Krsna let him continue for a long time before becoming satisfied with Brahma's repentance. Brahma, however, could not forgive himself, and decided that his own guilt could not be absolved without the help of the incarnation of Sri Caitanya Mahaprabhu." (Bhakti-ratnakara ch. 12). The following verse is from the first chapter of Srila Bhaktivinoda Thakura's Sri Kalyana Kalpa-taru, which contains five songs describing repentance: "Pathetic is my life! Pathetic are my wealth and followers! Pathetic is my pride of caste! Pathetic is my pride of family! Pathetic is my study of scripture! For I did not attain devotion to Lord Krsna." (song3)"Calling out, 'O! O!' this miserable person begs for mercy. Repenting his sins, he rolls about on the ground crying, 'O Radha-Krsnacandra! Please hear my words choked with emotion. Without Your mercy my life-breath will disappear.' " (gita-mala)
'Repentance comes in the mind of a good soul as soon as he commits something wrong." (SB 1.18.31 p.) "The pious King Pariksit regretted his accidental improper treatment of the powerful brahmana, who was faultless. Such repentance is natural for a good man like the King, and such repentance delivers a devotee from all kinds of sins accidentally committed. The devotees are naturally faultless. Accidental sins committed by a devotee are sincerely regretted, and by the grace of the Lord all sins unwillingly committed by a devotee are burnt in the fire of repentance." (SB 1.19.2 p.)"The sinful and the destitute can understand their mistakes and misfortune only by Lord Krsna's mercy. Once they begin to repent for their sins and surrender to the Lord, they are saved; they become purified and start manifesting saintly characteristics." (Renunciation Through Wisdom ch. 2) "Your humble repentance is just like a Vaisnava student, so I thank you very much for this humbleness." (SPL 12/12/74)
Change the Vision
Implementing these four principles will help overcome the offense of sadhu ninda (offending saintly persons):
1. Cultivate the "finding good" nature-No devotee is absolutely bad. Everyone has some good qualities; so try to see the good in everyone. Develop the mood of sincerely appreciating the value of others. This will act as a powerful antidote against faultfinding.
2. No one is an eternal rogue- Before passing judgement on others, one should always remember that every saint had a past (Valmiki, Mrgari) and every sinner has a future (Ajamila, Jagai & Madhai). Even a first-class rogue is a potential saint of the future. Place a sinner in the company of saints, and his bad nature will change in a moment. Lord Jesus said, "Hate the sin; not the sinner."
3. Try to see Krsna everywhere-The ultimate doer behind all action is Krsna, the cause of all causes. Krsna is within everything and everyone; and everything is within Him. Try to feel Krsna's presence everywhere, and see His divine hand in all events.
4. Change the attitude-Turn the mind from bad to good, negative to positive; and suddenly you will find heaven on earth. What is the use of reading sastra and chanting Hare Krsna if one keeps an evil
eye and a foul tongue? Why do you maintain a vision of enemies and speak badly of others? Always remember that the environment around us is positive and favorable. It is helping us. Sri Krsna personally arranges it for our improvement and spiritual elevation. Everyone and everything in the environment is friendly, moving us toward our goal of surrendering to Krsna, taking full shelter only in Him, and loving Him without reservation. Learn to see all with love and you will see love everywhere!
Gauranga Worships the Devotees
In this pastime, Lord Gauranga reveals how to rid the heart of envy, which is the fundamental cause of offending others. Always serve the devotees with humility, and think of yourself as a "servant of the servant of the servants of the Lord.""When Lord Caitanya returned to Mayapur after receiving initiation from Isvara Purl in Gaya, He was a different person. He was no longer arrogant and proud of His learning. Now due to tasting krsna-prema, Lord Caitanya displayed genuine humility and respect for all. Seeing the Lord's transformation, Advaita Acarya, Srivasa Thakura and other senior Vaisnavas were pleased and offered their blessings, "May you attain pure devotion to Krsna.""Lord Caitanya replied, 'Because you are Krsna's devotees you have the power to give someone the gift of devotion. Whoever serves you will certainly attain devotion to Krsna, because Krsna is merciful to anyone who serves His devotees.' After saying this, the Lord began to humbly, cheerfully and enthusiastically serve all the devotees."Lord Caitanya washed their clothes and folded their dhotis. Respectfully folding His hands, Lord Caitanya honored all the devotees. He was not ashamed to serve. All the Vaisnavas, who were actually His servants, would try to stop the Lord by saying, 'Stop, what are You doing, what are You doing?' In this way, every day Lord Caitanya acted like a servant of His servants. What will the Supreme Lord not do for His servants? Just to serve them He renounces His own nature. By personally serving the Vaisnavas, Lord Caitanya taught this truth to everyone: 'Whoever desires to worship Lord Krsna must first worship Krsna's dear and saintly Servant.' " (Caitanya-bhagavata)
2. Offense: Equate Demigods with Lord Visnu
Grhastha Vaisnavas must be convinced that by worshiping only Krsna and the Vaisnavas all results will be attained. While performing samskaras, such as worshiping the forefathers, one must first worship Krsna, and then offer the krsna-prasadam to the various demigods and ancestors. Since all the demigods are loyal servants of Krsna, they will be happy to receive His remnants. Although devotees know that Krsna is the Supreme Absolute Truth, the cause of all causes, and the source of the demigods' power, they should never criticize the demigods or scriptures that support demigod worship. When one sees a murti of a demigod, he should offer respect; seeing that demigod as a Vaisnava. Why do some scriptures establish a particular demigod as the supreme? This is done to facilitate the limited ability of a particular mentality to grasp the Absolute Truth. Such scriptures are actually trying to elevate their followers to the point of devotional faith in Krsna and bhakti.
"Besides pleasing everyone with this transcendental pastime, Lord Caitanya taught that, 'No one should ever criticize or diminish the position of His energies manifested in the many demigods and goddesses.' One strengthens his love and devotion to Krsna by showing proper love and reverence to the demigods. Persons who offend the demigods displease Lord Krsna. Krsna is pleased when He is worshiped along with His energies and associates." (caitanya-bhagavata)
Some demigods like Indra feel threatened when they see a person performing austerities. Therefore, they send impediments to non-devotee materialists mad after power, position and sense pleasures. Nevertheless, the demigods are devotees, and most of them are friendly helpers of sincere souls seeking pure devotional service to Krsna. The Vedas contain numerous examples of demigods helping devotees attain their transcendental goals. The Vraja-gopis, for example, worshiped goddess Katyayani (Durga) to achieve Krsna as their husband. If a devotee has ulterior motives, however, the demigods, fearing the devotee may usurp their posts, will send various obstacles to break his vows.
"Lord Siva is the presiding deity of false ego. Identification of the body with the self is called false identification, or false ego. The blazing fire of material existence is due to false ego, but as soon as the false ego is removed, one can understand his real identity. At that point he is actually liberated from the clutches of maya. As soon as one is freed from the clutches of false ego, his intelligence also becomes purified, and then his mind is always engaged upon the lotus feet of the Supreme Personality of Godhead." (SB 3.26.61) "In order to get release from the false ego, one has to worship Sahkarsaha. Sahkarsaha is also worshiped through Lord Siva. The snakes covering the body of Lord Siva are representations of Sahkarsaha, and Lord Siva is always absorbed in meditation upon Sahkarsaha. One who is actually a worshiper of Lord Siva as a devotee of Sahkarsaha can be released from false, material ego." (SB3.26.21 p.)
False ego is the main force binding the living entity to the miserable world of repeated birth and death. Once the false ego is dissolved, one can taste the true joy of the soul liberated in a life of loving service to Krsna. Although Lord Siva is a demigod, one can take his help to transcend the false ego. To attain spiritual perfection we need all the mercy we can get. Devotees can take advantage of the extraordinary power and mercy of the demigods to quickly progress on the path of bhakti. One can pray to Lord Siva to become free from false ego, so that his true identity as Krsna's eternal servant will manifest. Lord Siva serves Krsna as the dig-pal (protector), preventing selfish enjoyers from entering Vrndavana. He also punishes Vaisnava aparddhis with his trident. But in his form as Goplsvara Mahadeva, Lord Siva always helps sincere sddhakas attain residence in Vraja-dhama and the eternal loving service of Radha-Syama.The second offense also includes equating the name of Krsna with the demigods or even with other forms of Godhead. The name of Krsna is supreme. When the name of Krsna is substituted with some other, one gets a different conception of Godhead. The word "Krsna" gives the fullest impression of the object of our love. But the word "Rama" (referring to Lord Ramacandra) cannot give us the full aspects of Visnu in all rasas. Because Sri Krsna is an
unlimited emporium of loving mellows, He alone, and no other form of Godhead, is known as "Rasaraja Sri Krsna."
Second Offense: Rectification
One can rectify this offense by intense repentance and meditation upon Krsna. Remembrance of Sri Krsna is the most effective penance. This offense will gradually disappear by increasing one's knowledge of Krsna (sambandha-tattva) and by constantly chanting Krsna's name, which is the same as meditating on His lotus feet.
3. Offense: Disregard the Spiritual Master
The mercy of Krsna descends to earth in the form of the guru (krpa-sakti murti) to liberate the conditioned souls. A disciple should always think of the transcendental qualities of his guru, and overlook any external shortcomings. It is offensive to not chant the mantras given by guru, or to not practice bhakti according to his instructions. To worship Krsna properly, a disciple must first worship his guru and take his permission (ajna). One must always respect the guru's seat, shoes, picture, bed, foot water, and all his personal items. One must always regard the guru as one's Lord, master and best of friends. Upon seeing the guru, one should loudly glorify him and offer dandavats. One must always accept the guru's remnants and never disobey him. With guru in mind one should worship Krsna; and with guru in mind one should chant the holy name.
Third Offense: Rectification
If due to passion or ignorance a disciple offends his guru, he should repent piteously, offer dandavats, and beg for forgiveness. The affectionate guru will forgive the disciple and engage him in devotional service. In Srimad-Bhagavatam 7.15.25, Narada Muni explains that faithful service to the spiritual master will automatically elevate a fallen disciple to the offenseless platform of pure Krsna consciousness.
4. Offense: Blasphemy of the Vedas
What is the relationship between chanting the holy name and blasphemy of the Vedasl The four Vedas, 108 Upanisads and the eighteen Puranas emanate from the breathing of Krsna, so they are perfect transcendental knowledge beyond the four defects of conditioned souls. The principal sound in the Vedas is om, which is a name of Krsna. The Vedas state that the holy name is the spiritual form of the Lord in the material world in Kali-yuga. Throughout the Vedas, the chanting of Krsna's names are described and glorified as the principle process of self-realization. The Srimad-Bhagavatam, for example, emphasizes harinama in its beginning, middle and end. In fact, the closing verse in this greatest of works is nothing but a glorification of Krsna's holy name:
I offer my respectful obeisances unto the Supreme Lord Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering.(sB 12.13.23) Since the Vedas are full of glorification of Krsna's holy names, it is a grave offense to criticize the Vedas, because then the holy name is criticized as well.
Fourth Offense: Rectification
If one inadvertently blasphemes sacred scriptures, he should wholeheartedly repent and worship the Srimad-Bhagavatam, the essence of all Vedas. After offering obeisances to the Srimad-Bhagavatam, one should worship the book with flowers and tulasi-manjaris dipped in sandalwood paste, and then offer a flower garland to the book. Then offer first-class milk sweets covered with tulasi leaves (as bhoga), and an aratika with incense, a ghee lamp and flowers. Finally one should circumambulate the book four times while loudly glorifying the Srimad-Bhagavatam with suitable Sanskrit slokas (e.g. nasta-prayesv abhadresu... narayanam namaskrtya) Because the Srimad-Bhagavatam is the bhagavat-svarupa (personal form of Krsna) and Krsna's literary incarnation, it will be merciful and forgive the sincerely repentant devotee. To prevent this offense from recurring, one should carefully study the Srimad-Bhagavatam, and develop the full faith that following such scriptures will make his life successful.
5. Offense: Minimize the Glories of Chanting
It is wrong to think that the unparalleled results of chanting harinama are exaggerations given to induce people to take up chanting. The holy name is completely independent and self-manifest. He does not depend on anything to manifest His splendor, so there is no question of any exaggeration in regards to His glories. The tiny human brain cannot even ascertain the actions of material mantras, herbs and healing stones, so how can it possibly perceive the inconceivable power of transcendental sound vibration. Therefore, one should not doubt or disbelieve the glories of harinama. Sooner or later the faithful devotee will personally experience the marvelous results of chanting Krsna's name. The results are like seeds that fructify in due course of time. Success in chanting depends on two factors: 1) The mercy of Krsna. 2) A sincere endeavor to avoid aparadha.
Fifth Offense: Rectification
One who is guilty of minimizing the glories of the holy name should humbly approach learned Vaisnavas, and attentively hear about Sri Krsna's qualities and pastimes. Full of regret, one should admit his offense, and remove his doubts by receiving proper knowledge regarding nama-tattva. The gentle devotees will then forgive the offender with compassionate embraces, and bless him with spiritual strength.
6. Offense: Interpret the Holy name
To interpret the effect and meaning of the holy name in one's own way is the sixth offense. This includes using material logic to understand the holy name, or to compare the transcendental vibration to some transitory phenomenon. Below are two examples of mundane interpretation: Once Allen Ginsberg narrated his experience of chanting to Srila Prabhupada and a group of guests. Concluding his talk, Mr. Ginsberg invited the guests to visit the Frederick Street ISKCON temple by saying; "I especially recommend the early-morning kirtanas (melodious chanting of Hare Krsna) for those who, coming down from LSD, want to stabilize their consciousness on re-entry." (Srila Prabhupada Lilamrta) After hearing Srila Prabhupada's kirtana, Lou Gotleib, the owner of a hippie retreat, said, "There's no doubt that the maha-mantra-once you get the mantra into the head, it's there. It never stops. It's in the cells. It awakens the DNA or something." (Srila Prabhupada Lilamrta) Obviously to recommend
chanting as an antidote for an overdose of drugs (LSD), or to compare it to DNA is a mundane interpretation of Krsna's divine names.
Sixth Offense: Rectification
This offense is nullified by following the same procedure mentioned in the fifth offense. One should confess his transgression to the devotees, and beg for illumination on the true nature of nama. Feeling the utmost shame, one should beg forgiveness for his offense.
7. Offense: Sin on the Strength of Nama
Every sin has three stages: 1) Ignorance; 2) The desire fo sin; 3) The sinful act. Ignorance and the desire to sin are both destroyed by chanting the holy name and performing devotional service. On the level of anartha-nivrtti (clearing of unwanted things) a devotee maintains some relationship to his past sins. Although one's body is engaged in acts of devotion, the mind may continue to think of previous sinful habits. If one refrains from sin and continues chanting with pure motivation, then even the traces of sin will soon disappear. Sometimes due to bad association a neophyte devotee may return to his previous habits. The sins committed during such an unintentional or "accidental falldown" can easily be washed away by the power of Krsna's name. However, it is a most reprehensible
and shameful act for a devotee to intentionally commit sin with the thought of rectifying it later by chanting. The all-knowing holy name will not show any mercy to such a deceitful cheater.
In the following quote, Srila Prabhupada describes the supremacy of Krsna's holy names. "This maya is very strong. She will force you and entice you to another path. Just like Haridasa Thakura was chanting and maya could not victimize him. Maya failed. Maya became his disciple. He did not become maya's disciple. This is a tug of war. So don't be afraid of maya. Simply enhance the chanting and you'll be the conqueror. Maya cannot do anything. Simply you have to become strong. And what is that strength? Chant Hare Krsna Hare Krsna Krsna Krsna Hare Hare, loudly." (SPT 23/12/68)
Seventh Offense: Rectification
This offense can be nullified by repentance and surrender in the association of pure Vaisnavas. One should think, "What a terrible offender I am. The holy name can give prema and the direct service of Radha-Syama. Yet I am using this transcendental vibration for cleansing my sins. Alas! I cannot be released from my sin even after experiencing millions of hells!" Thus repenting and deeply lamenting, one should loudly call out to one's spiritual master and ever-well wisher: "Srila Prabhupada ki jai!" By the mercy of Sri Guru and the Vaisnavas, one can renew his chanting and become reestablished in spiritual life.
8. Offense: Equate Nama with Punya Karma
Ordinary pious activities (punya karma) like charity, tirtha snanas, yajnas, vrata, tapa, distributing food and building schools award limited results within the temporary world. No material activity can compare with chanting the transcendental names of God, which gives the highest spiritual perfection of eternal, blissful life in Goloka. Chanting the divine name is both the sadhya (supreme goal) and the sadhana (process to attain perfection). The holy name is the word incarnation (sabddvatdra) of the Lord Himself. The eighth offense is to consider the holy name to be on the level of the materially auspicious acts listed above.
Eighth Offense: Rectification
One can mitigate this offense born of ignorance by humbly approaching the Vaisnavas to receive sambandha-jnana. Established in knowledge of nama-tattva, one should avoid this mistake and chant properly. In the following prayer, Thakura Haridasa reveals the mood of submission one needs to surmount this offense. "My dear Lord Caitanya! My consciousness is thoroughly mundane. Though I mouth the names of the Lord, I am too unfortunate to experience their transcendental touchstone qualities. O Lord! I beg You to please appear as the holy name and dance on my tongue. I fall at Your lotus feet and pray. If You like, You can keep me in this material world or place me in the spiritual sky; Whatever You desire, You are free to fulfill. But please let me taste the divine nectar of Krsna's holy name. "You have descended amongst the conditioned souls to distribute the holy name, so kindly consider me, an insignificant jiva, to be a recepient of Your mercy. I am a fallen soul and You are the savior of the fallen. Let this be our eternal relationship. O Savior! On the strength of this relationship, I am begging from You the nectar Of the holy name." (Harinama-cintamani)
9. Offense: Instruct Faithless in the Glories of Nama
It is an offense to individually instruct a faithless person, or one who is not interested in hearing the glories of nama. Such a person will respond in a disrespectful way and commit unlimited offenses to the holy name. Without sufficient faith one cannot acquire a taste for chanting. There is no injunction against loud public sankirtana, however, which gradually creates belief in the faithless. The general public must be made to give up their sinful ways and adopt firm faith. Sraddha or faith means to have complete conviction that chanting Sri Krsna's name will automatically fulfill all duties and complete all pious acts. One who has developed firm faith in the glories and potency nama will voluntarily approach a bonafide spiritual master for initiation.
Ninth Offense: Rectification
This offense can be nullified by taking shelter of sri-nama and chanting with heartfelt repentance.
10. Offense: Weak Faith in Nama & Strong Material Attachments
The tenth offense is to not become attached to the holy name (or not to feel pleasure in chanting it) in spite of hearing its glories. To avoid this offense one must understand the mentality of a materially attached person. Due to the covering of false ego (ahankara), one thinks in terms of "I" (am this body) and "mine" (the world is mine). Krsna explains this thinking process, which is demoniac, in the Bhagavad-gita 16.16:
"I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice."The materialistic person foolishly identifies himself with the temporary physical body-"This is me! I'm Indian. I'm Punjabhi. I'm a rich businessman." He is overly proud of his knowledge, and fully convinced that by his own efforts ("hard work") he will attain all fame and perfection. Steeped in illusion, he thinks, "This is my wife, my son, my brother, my house, my car, my wealth, my office and my cell phone." Attachment to bodily designations prevents one from advancing in bhakti. Such a person does not believe the glories of the holy name. If he chants, he does so merely for show or to mock others. A materially obsessed person will not find any taste in harinama, and will be liberated only with great difficulty. If one maintains the false ego of "I and mine", and remains attached to sense enjoyment even after hearing the glories of harinama, he is being disrespectful and offensive to the holy name.
A Story of Faith
To attain the perfection of human life a sadhaka must have strong faith in his guru and the holy name of Krsna. The following story from the Ramayana shows the power of faith: After vanquishing Ravana, Lord Rama returned to Ayodhya along with Sita-devi and Vibhisana, the pious brother of Ravana. When it was time to return to Sri Lanka, some of the rakshasa attendants of Vibhisana asked how it would be possible to cross the ocean in the absence of the famous bridge (setu), which had now been dismantled. Vibhisana wrote the name "Sri Rama" on an asvattha leaf, tied it in a knot of cloth, and handed it to one of his men while saying, "Hold this knot tightly, dive into the water, and you will easily cross the vast ocean to Lanka."With implicit faith, the rakshasa held the knot in his hand and jumped in the ocean. Surprisingly, the water was only knee-deep, so he walked across effortlessly. At the mid-way point, however, pride and doubts entered the rakshasa's mind. He wondered, "What is in this knot that my master gave me that works such wonders?"So he untied the knot, and upon seeing a mere leaf with "Sri Rama" written on it, he began to laugh and scoff at it. Overcome with doubt, he thought, "What is this? How can this name play such havoc with the ocean?" As soon as this doubt rose in his mind, the rakshasa entered a watery grave due to a sudden flood of waves and rough sea.
Nama-aparadha is an utterance of the holy name that is made consciously with enmity in the heart. It is the lowest form of chanting wherein one commits any of the ten offenses against the holy name. As long as one chants with offenses, it is absolutely impossible to attain love of God. "Offenses against the holy name (nama-aparadha) are the most frightening of all kinds of sins and offenses. All other kinds of sins and offenses go away naturally and automatically as one utters harinatna, but nama-aparadha does not go away so easily." (Jaiva Dharma ch. 24)
The lives of Vijaya Kumara and Vrajanatha depicted in Jaiva Dharma show that continuous chanting of Hare Kisna japa frees one from material desires, and quickly elevates one to the perfectional stage of krsna-prema, pure love of God. If these signs of spiritual advancement are not manifesting, one can conclude that he is a nama-aparadhi. Such an offender must understand that the holy name is his only shelter for one who offends the holy name. Filled with repentance and remorse, one must beg the holy name to forgive him and accept him in His service once again. "In the book Nama-kaumudi, it is recommended that if one is an offender at the lotus feet of a Vaisnava, he should submit to that Vaisnava and be excused. Similarly, if one is an offender in chanting the holy name, he should submit to the holy name and thus be freed from his offenses." (SB 7.5.23-24 p.)
Srila Bhaktisiddhanta Sarasvati Thakura eloquently explains the need to "welcome Krsna properly" in the next quotation: "Krsna is sat-cit-ananda and that sat-cit-ananda will manifest in us as soon as we welcome the transcendental word. If we are sincere, He would come into our vision, and we would easily discover Him. We live in Kali-yuga, an atmosphere surcharged with erroneous impressions.
"So we cannot expect in the beginning to chant the Name properly without difficulty. We never welcome Krsna properly by uttering His Name. In course of our chanting hundreds of irrelevant things intervene due to our uncontrolled desires. We are full of many mundane impressions, so we must guard ourselves against committing the ten offenses while chanting the holy name of hari."
(Prabhupada Sarasvati Thakura)
Definition of Nama-aparadha
The word aparadha is composed of two syllables: apa-which means against, without, to take away, or give up; and radha- which means success, prosperity, to please, flow of affection. Literally the term nama-aparadha means to displease the holy name. In other words, Sri Krsna, who is non-different from His holy name, becomes displeased and unhappy with our offensive behavior toward His nama-rupa. Nama-aparadha is an offense committed against the holy name, which acts against one's spiritual success by taking the flow of one's affection away from the Supreme Lord. Some acaryas say the word "aparadha" means against or without Radha. Nama-aparadha, therefore, is the lowest type of chanting where Krsna (nama) is without (apa) Radha (radha). Offenses to Krsna's holy name are also offenses against Radha, who represents the topmost expression of loving affection for Krsna. Bhakti or devotion cannot exist without the presence of Srimati Radhika. Jaiva Dharma describes two kinds of obstacles or offenses: minor and major. If a minor obstacle stands in the way, the name chanted becomes a semblance of the name (namabhasa), which awards benefits after some time. If a major obstacle stands in the way, the name chanted becomes nama-aparadha, which can only be overcome by constant chanting. Committing any one of the ten offenses can constitute a major obstacle to chanting the holy name and should be carefully avoided.
Effects of Nama-aparadha
By offending sri-nama one loses his taste and attraction for sadhana-bhakti. In other words, a devotee will no longer derive any happiness from hearing and chanting, sadhu-sanga and serving Sri Guru. The world of Krsna and His devotees becomes dry, tasteless and hackneyed. Apathy toward Krsna is a diseased condition of the soul. As a sick man taking medical treatment quickly regains his taste for palatable foods, similarly, an offender who continually chants the holy name will nullify his transgressions and regain a taste for the holy name.
namaparadha-yuktanam, namany eva haranty agham
avisranti prayuktani, tany evartha-karani ca
By continuous chanting an offender to the holy name will gradually become free from sins and offenses. He will rise to the platform of offenseless chanting and eventually attain the ultimate goal
Of life, krsna prema. (Padma P. Svarga-kandha 48,49) Although a devotee tries to give up offenses, he is actually helpless and cannot do so alone. One can only get free from nama-aparadha through bhakti, the power of Krsna's name, and by the mercy of Krsna's associates.
Good Results of Nama-aparadha
"The accumulation of sins from nama-aparadha is even more dreadful than the result of committing the five maha-papa millions of times. Thus one can easily estimate the dire results of nama-aparadha. Nevertheless, there are some good results."The holy name will give whatever result the nama-aparddhi desires while he is chanting the names, but it will not award krsna-prema. At the same time, the offender has to suffer the result of his offenses against the holy name. One who commits offenses to the holy name, and one who takes the name with a wicked mentality will get the following results: In the beginning, the namaparadhi chants the name with a wicked mentality, but after sometime he occasionally chants the name free from wickedness."This chanting without a crooked mentality causes him to accumulate sukrti. Slowly, slowly, as that sukrti increases, its influence enables him to get the association of saintly people who are chanting suddha-nama. The influence of saints induces the nama-aparadhi to chant the holy names constantly, which eventually frees him from nama-aparddhas." (Jaiva Dharma ch. 25)
The Ten Offenses to the Holy Name (from Padma P.)
1. satam ninda-namnah param aparadham vitanute yatah khyatim yatam katham u sahate tad vigarham-To show envy or criticize a devotee or saintly person.
2. sivasya sri visnor ya iha guna namadi sakalam dhiyd bhinnam pasyet sa khalu hari-nama hitakarah-To think that the names or qualities of the demigods are equal to Krsna.
3. guror avajhd-To disrespect or disobey the guru.
4. sruti sastra-nindanam-To disrespect the scriptures.
5. tatharthavado-To think that the glorification of the Name is empty praise.
6. hari namni kalpanam-To imagine meanings of the Name.
7. namno balad yasya hipdpabuddhi-To commit sin on the strength of the Name.
8. na vidyate yasya yamair hi suddhih dharma-vrata-tyaga-hutadi-sarva-subha-kriya samyam api pramadah-To consider the Name on the same level as pious ac¬tions.
9. asraddadhane vimukhe'py asrnvati yas copadesah siva-namaparadhah-To give the Name to unqualified people.
10. srute'pi nama-mahatmye yah priti rahito narah aharh mamadi paramo namni so'py aparddha-krt-Not to have faith or taste in the Name even after hearing its glories, and to accept the Name with
out giving up material attachment.
Elaboration on the Ten Offenses
(1) "It is a great offense to blaspheme devotees who have completely given up material practices such as karma, dharma, jnana, yoga and tapasya to take complete shelter of the holy names. Hari-nama Prabhu will not tolerate blasphemy of those preaching the real glories of the holy name. One who accepts such devotees as the best of saintly people, and performs nama-kirtana with them will quickly get the mercy of the holy name." (Jaiva Dharma)
(2) "Thinking that other demigods like Siva are supreme controllers separate from Lord Krsna. It should be known that the various devatas are the vibhutis or expanded energies of Lord Krsna. With this understanding the fault of considering them to be different than Krsna, or thinking that there are numerous Supreme Lords, will Cease." (Ajna-Tahal) "The first explanation is this. Although Lord Visnu and Lord Siva are the leaders of the demigods, the truth is that Lord Siva and the other demigods have no power independent of Lord Visnu. "The second interpretation is this. It is also an offense to the holy name to think that the names, forms, qualities and pastimes of the all-auspicious (siva) Supreme Personality of Godhead are different from the eternally perfect, transcendental body of the Lord. By performing krsna-nama sankirtana with this sambandha-jnana one will not commit this offense to the holy name." Jaiva Dharma)
(3) "Disregard for the spiritual master. There are two kinds of gurus: the diksa-guru and the siksa-guru. One should have faith in the words of the guru and consider him to be either a specific mani
festation of Krsna, or Krsna's eternally dear, pure truth (nitya- prestha suddha-tattva)." (Ajna-Tahal) "One should have unwavering devotion to the spiritual master who gives one the holy name (nama-guru), for the holy name is the highest of all spiritual activities. It is nama-aparddha to minimize the position of the nama-guru, thinking that he only knows about nama-sastra, whereas scholars of Vedanta and other sastras actually know the meaning of the sastras. No guru is superior to one who knows the truth of the holy name (nama-tattva-vidguru). Thus, to think that he is less important is an offense to the holy name."(Jaiva Dharma)
(4) "Blasphemy of the revealed scriptures (sruti-sastra nindanam). The sruti-sastras comprise all the following: the Vedas; the Puranas and dharma-sastras that supplement the Vedas; the Bhagavad-gita-sastra, which is the embodiment of the Vedic siddhanta; the Brahma-sutra, which is the manifestation of the Vedic mimamsa- darsana; the Srimad-bhagavata, which is the purport (bhashya) of the Brahma-sutra; the expansions of the Vedas such as the Itihasas (histories) and various Satvata-Tantras (esoteric worship manuals in the mode of goodness); and finally, all the bhakti-sdstras written by numerous mahajans which represent extensive commentaries on all the above-mentioned scriptures. One must have particular faith in all these sastras." (Ajna-Tahal)
"The Vedas and Upanisads are full of slokas glorifying the holy name. Unfortunately, some people neglect these slokas, and give more respect to other instructions of the srutis. Thus they commit nama-aparddha by blaspheming the parts of the scriptures proclaiming the glories of the holy name. Such offenders will not develop any taste for the holy name. One should perform harinama with the understanding that the slokas describing the glories of the holy name are the crest jewels of all the Vedas." (Jaiva Dharma)
(5) "Interpretation of the name of Hari; in other words, concluding that the glories of the holy name (nama-mahatmya) as recorded in the scriptures are merely exaggerated praises." (Ajna-Tahal)
"The Jaimini-samhitd explains this offense as follows:
sruti-smrti-puranesu, nama-mahatmya-vacisu
ye 'rtha-vdda iti bruyur, na tesam niraya-tsayah
Persons who claim that the glories of the holy name described in the Sruti, Smrti and Puranas are exaggerations live always in hell." "Although the sastric descriptions of the holy name's glories are completely true, karmis and jnanis declare that they are exaggerations intended to create a taste for the holy name. Such namaparadhis will never get taste for hari-nama. "One should perform hari-nama with full faith in the sastras, and avoid the association of those who give mundane explanations. If somehow you see such a person, you should immediately take bath with your clothes on. That is the instruction of Lord Gauranga.
(6) "The sixth offense is to consider sri-bhagavana-nama to be imaginary. Harinama is eternal spiritual reality-the Absolute Truth. If one thinks He is imaginary, one can never attain His mercy.
(7) "Conducting sinful activities on the strength of chanting the holy name. By chanting the holy name of the Lord with faith, one's previous sinful reactions are destroyed and one loses the taste to commit further sinful actions. But if one desires to commit sins with the hope that the holy name will afterwards eradicate them, then that is an offense.
(8) "When one wishes that the holy name will bestow rewards of bhoga or moksha, considering the name to be equal to pious actions like dharma (religiosity), vrata (following vows), or tyaga (renunciation), then he is an offender unto the holy name (namaparadhi).
(9) "It is an offense to give the holy name to others who are faithless, and to those who are averse or disinclined to hear about it. Instructions on hati-ndma should not be given to those whose faith will not be kindled; the glories of the holy name (nama-mahatmya) should be spoken only to those whose sraddha may arise." (Jaiva Dharma)
(10) "To not have full faith or taste even after hearing about the glories of the holy name. It is an offense for persons who are full of a sense of false egotism and possessiveness (ahamta-mamata) to engage in the practice of chanting hari-nama. When one considers the material body to be the self, and develops false vanity based on such a body, imagining material objects to be one's own property and thereby becoming attached to them, then such a person naturally commits hari-nama dparddha. This is because he is cheated from the knowledge that the sadhya (the goal) as well as the sadhana (the practice for reaching that goal) are both spiritual." ("Ajna-Tahai"in Gitavali) Srila Bhaktisiddhanta Sarasvati Thakura describes the tenth offense: "The holy name is never revealed to one who is situated in the bodily concept of life and thinks in terms of "I" and "mine." If one doesn't reject the enjoying mentality, the transcendental platform Will never be attained." (Prakrta Rasa Sata Dusini V.4)
Replies
One can remove this offense by increasing his faith through the process of hearing sambandha-jnana and the glories of nama in the association of pure devotees who have embraced the holy name with full heart. Such advanced devotees have cut off all material attachments in order to humbly worship Krsna by constantly chanting His holy names. With a desire to give up all mundane attachments, an offender should serve such elevated devotees with a repentant heart. Repentance is the actual atonement for an offense. By the mercy of the pure devotees, one will begin worshiping Krsna's lotus feet with devotion and take sincere shelter of chanting. Gradually one's concentration and taste for the holy name will increase. As attraction for Krsna grows, the false conceptions of "I and mine" will vanish. By constantly chanting and hearing the glories of the holy name, the last traces of false ego will disappear. The flowers of bhava will blossom in the heart, and turn into the sweet fruits of krsna-prema in no time at all!
Inattention while chanting is also considered an offense. In fact, Srila Bhaktivinoda Thakura says that distraction (inattention) or attraction to other things while chanting japa is the root cause of all offenses: “Distraction in chanting produces a type of illusion, causing serious offenses against the holy name that are difficult to overcome. This illusion leads to craving for wealth, women, position, success, and cheating. When these material attractions cover the heart, one loses interest in chanting the holy name.” (Harinama-chintamani) “If you become inattentive that is an offense. You should know this. Try to avoid. Krsna is giving us chance to meet Him in so many ways: nama, rupa, lila, parikara, vasistha.” (SPT 30/10/72) Srila Bhaktivinoda Thakura describes three types of inattention under the category of pramada, which means complete madness. In other words, it is definitely a symptom of insanity if one begs Krsna to come by calling out His names, and then simultaneously ignores Him and pays no attention to Him. The three types of inattention are apathy, laziness and distraction.
1) Apathy, indifference (auddsinya)
The heart of a neophyte devotee is usually infested with many material attachments. At the time of chanting he will feel a strong attraction to them, and this will prevent him from putting his heart into the holy name. Even if he chants sixty-four rounds, he will still remain apathetic and derive no taste from chanting. For the indifferent chanter it is a Herculean task to complete sixteen rounds tut interruption. Remedy: Chant with advanced Vaisnavas while observing their concentration and enthusiasm for japa. Inspired by their example, one will abandon his apathy and fix his mind on the holy name. Gradually the honey sweetness of the holy name will inundate the heart, and intoxicate the mind with eagerness for more nectar. It is also extremely favorable to chant before Tulasi-devi or in Vrndavana at one of Radha-Madhava's lila-sthalis. Another way to remove apathy is to sit alone in a locked room and carefully meditate on the name. Srila Bhaktivinoda Thakura recommends covering the head and face with a cloth to facilitate full concentration on the transcendental sound vibration. As one cultivates attraction and taste for the name, the offense of inattention and apathy will automatically vanish.
2) Laziness (jadya)
Inattention arising from laziness (jadya) prevents one from relishing the nectar of the holy name. Laziness means chanting with a dull mind, pausing in the middle of a round to do something else, or interrupting japa to take rest. Remedy: Associate with Vaisnavas who do not waste time with useless talks or acts, but who constantly chant and meditate upon the holy name. One will receive the mercy and enthusiasm to conquer the lazy mind by following in the footsteps of advanced Vaisnavas.
3) Distraction (yiksepa)
Distraction in chanting begets illusion, the cause of all other forms of inattentive chanting such as laziness and apathy. Distraction also produces many offenses and keeps one from giving up attraction to women, wealth, position, success and the cheating propensity. Absorption in these items of attachment results in distraction, and the inability to concentrate on anything else. At this stage, the mind is tuned into worldly things and not really hearing the holy name at all. Remedy: To conquer distraction one must make a concerted effort to drive out such attractions from the mind by diligently following the rules of Vaisnava behavior. Srila Bhaktivinoda Thakura gives a practical remedy to remove the disease of distraction. He says one can increase his taste for chanting by enthusiastically observing festival days such as Ekadasi, Janmastami, Radhastami and various Vaisnava tirobhavas. On Ekadasi, for example, one can take a vow to not eat or drink even a drop of water. One can then pass the whole day and night singing the glories of the Lord in the association of rupanuga Vaisnavas, preferably in a holy dhama (Mayapur or Vrndavana). Along with chanting japa, kirtana and bhajans, one can read and discuss sastras like Srimad-Bhagavatam. As the ears eagerly drink the sweet nectar of asta-kaliya-lila bhajanas sung by expert kirtaniyas, the mind will become completely enchanted and fixed on the transcendental vibration. The serene devotee will now steadily chant the holy name in a joyous mood, forever free from the offense of inattention.
Srila Bhaktivinoda Thakura says that enthusiastic participation in such festivals without anxiety or hesitation will rekindle the dying spark of spiritual taste. Thus a genuine attraction for RadhaGovinda's blissful pastimes will awaken, and completely rid the heart of all mundane distractions. Relishing the refined tastes of pure Krsna consciousness, one will never again indulge in his former material attachments. Praying for Krsna's mercy is another good way to overcome distraction. The compassionate Lord always helps a sincere sadhaka. Pray to Krsna to help you chant distinctly and attentively. Everything is possible if the mind focuses on Krsna: "Please Krsna! I don't chant very well and I can't concentrate. Today, my deviant mind refuses to follow my direction. Please help me! Please allow me to taste the full nectar of the name. Without Your mercy, there is no hope at all for such a fool as me."
Eleventh Offense: Rectification
In addition to the suggestions given above, one can remove the offense of inattention by chanting the holy name with great enthusiasm he can never have attraction for the holy names. Even if one gives up all other nama-aparadhas, if he is still inattentive, he can never have attraction for the holy names. If one maintains his enthusiasm for devotional service, one will never become apathetic, lazy or distracted in chanting the holy names. By enthusiastically chanting the holy names one can quickly come to the platform of steadiness (nistha) in devotional service."(Bhaktyaloka)
Summary on Overcoming Distraction
When chanting the Hare Krsna maha-mantra one should not be restless, thinking, "I have to do this or I have to go there. I must finish my rounds quickly so I can solve a pressing problem." Just chant japa; don't think of business, personal needs or family concerns. Tolerate the impish mind; remain aloof, unaffected and undisturbed. Krsna will personally adjust everything if we surrender to His holy names. There is actually only one problem facing everyone: "How can we attain krsna-prema.Once a disciple asked, "How will it be possible, Prabhupada, for a man whose mind is clouded to constantly chant Hare Krsna? A man who is always thinking thoughts about family, friends, country, and nation?"Srila Prabhupada replied, "Yes. Think of but at the same time chant. Two things will go on and this chanting of Hare Krsna will conquer. As maya is forcing you to drag you from Krsna consciousness, you also force maya by chanting Hare Krsna. There is fight. And maya will go away!" (SPC 23/12/68)
One must set aside some time to peacefully remember Krsna's names. During these precious moments alone with the Lord, one should concentrate all his desires, thoughts and feelings on Krsna's divine names, forms, qualities, pastimes and associates. Attentive japa pleases the Lord and ultimately solves all problems.
"A devotee can very peacefully chant the holy name of the Lord by behaving more humbly than the grass, being tolerant like a tree and offering respects to everyone, without expecting honor from anyone else. Such qualifications make it easier to chant the holy name of the Lord." (SB 7.5.23-24 p.) The previous acaryas were very particular about chanting in ultra quiet, undisturbed settings. Just imagine how tranquil Vrndavana was five hundred years ago? Yet to avoid any possible distractions, the medieval saint Sanatana Gosvami chantedy japa in a cave twenty feet under the ground in Gokula! Srila Bhaktivinoda Thakura recommends chanting in a quiet "distraction free zone" to fully concentrate on the holy name. In his house in Godrumadvipa, Srila Bhaktivinoda Thakura constructed a small "meditation room" with a thick door to create a quiet place for concentrated japa. He advises sadhakas to make similar arrangements for staying alone in a secluded place in order to absorb the mind in the holy name.
When the mind wanders, one must withdraw it from sense objects and concentrate intently on the mantra. A transcendental sound vibration that can free or deliver (tra or trayate) the mind (mana) from material attraction and attachment is called a mantra. Meditate deeply on the meaning of the maha-mantra. Do not be distracted by random thoughts or external influences. Chant Krsna's names with feelings of devotion. Lastly and most importantly, one must turn to Krsna in the mood of a beggar, praying intensely for His mercy. Seeing your sincerity, Krsna will surely reciprocate and capture your full attention once again.
The Reality of Attraction
The sublime teachings of Srila Bhaktisiddhanta Sarasvati Thakura give additional insight for stopping the offense of distraction or inattention: "The personality called "Krsna" attracts the three worlds. It is reality that attracts. Whom does Krsna attract? Magnets attract iron, not wood. Similarly, the Lord attracts the servitors who are eager to serve and worship Him. The servitors are attracted by the charm of the service." But on his path, if the servitor is distracted by something else, then this original attraction will evade him. On one side there is the attraction of the material world, which is the cause of all bondage. On the other side is the attraction of Krsna, which is the cause of all bliss." In this world the objects of the senses-the form, the smell, the touch and the sounds of external objects are very close to me. That is why I -the weak person, become attached to them. Under the circumstances, only if we can continuously hear about the Supreme Lord from the guru and sadhus can we be protected from these nearby enemies."If we are not attracted by the lotus feet of Krsna then we will definitely be attracted by maya. When Krsna's name, form and pastimes will attract us, we will get relief from our present role as the enjoyer. The more we discuss topics of Krsna, the more we rid ourselves of the false identity of the enjoyer. Then Krsna will really
attract US." (Prabhupada Sarasvati Thakura p. 94)
The Ten Defenses
One who cultivates the four qualities of: 1) humility; 2) tolerance; 3) pridelessness and 4) respect for others will be protected from committing the ten offenses. The third verse of Sri Caitanya's Siksastaka, which should surround one's neck like a garland, describes these traits.
trnad api sunicena, taror iva sahisnuna
amanina manadena, kirtaniyah sada harih
"One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others, can very easily always chant the holy name of the Lord." Srila Bhaktisiddhanta Sarasvati Thakura says that this verse teaches one how to chant without offenses by mentioning the four qualities necessary for non-stop chanting. In other words, by possessing these four devotional traits it be will much easier for one to always chant the holy name. The sastras prescribe constant chanting as the way to remove all offenses. The command to avoid the ten offenses includes the idea of cultivating positive qualities and realizations to protect one from committing offenses again. Harinama-cintamani recommends ten actions (which we call the ten defenses) to protect or defend one from the tendency to make offenses. A serious devotee will try to incorporate these actions in his everyday life in order to quickly rise to the stage of pure chanting.
1. Defense: Serve Vaisnavas; don't criticize them. A devotee always thinks of himself as a fallen wretch. Therefore, he never envies nor blasphemes anyone. Rather, he serves all living entities
and helps them back to Godhead.
2. Defense: Worship Sri Krsna (with Radhika) as the beautiful absolute, the sweet enjoyer and the merry-maker of Vraja. A devotee never separately worships the demigods because He is fully cognizant that all living entities, including the demigods, are eternal servants of Krsna and dependent upon Him.
3. Defense: One should show full respect to the spiritual master who initiates him into the holy name. A devotee will not violate the orders of his guru, because he realizes that Krsna cannot be attained without guru-krpa.
4.Defense: One should sincerely praise the scriptures revealing the glories of the holy name. Spiritual reality can only be seen through the eyes of sastra. Understanding this, a devotee honors, studies, worships, and distributes the sacred teachings.
5. Defense: One should be completely convinced that the holy name is eternally situated on the pure transcendental platform. A devotee practically experiences the inconceivable potency of the holy name. Consequently, he never considers its glories to be exaggeration.
6. Defense: One should fully believe in the explanations of the holy name given by saints and scripture. A devotee does not interpret the holy name because he is well versed in nama-tattva.
7. Defense: Root out the desire to commit sins. A devotee never considers sinning on the strength of chanting, because he has renounced his identification with the physical body and the desire for material happiness.
8. Defense: One should give up ritualistic pious activities. A devotee fully realizes that serving the transcendental name of Krsna is his only business.
9. Defense: One should only preach the glories of the holy name to the faithful. A sensitive devotee will never "cast pearls before swine."
10. Defense: One should chant attentively with full surrender unto the holy name. A sincere devotee has full faith in the holy name. He always tries to improve his chanting by pulling out the weeds of illicit desires. The determined sadhaka enthusiastically moves on the path of devotion by surrendering moment to moment to the Lord of attraction.
Symptoms of an Offenseless Chanter
One who chants without offense will exhibit the four qualities mentioned in the Siksastaka verse trnad api sunicena:
(1) natural humility born of complete detachment from material sense gratification. (2) pure compassion unencumbered by envy. (3) a pure heart free from mundane, false ego. (4) a respectful attitude towards everyone according to their position. Thakura Bhaktivinoda explains that an offenseless chanter will become overwhelmed with thoughts of other's welfare and think like this: "O Lord! My friends, companions and all other conditioned souls are very unfortunate. How may they obtain love and attraction for Your all-auspicious name? Blinded by maya, they are sunk in the quagmire of family attachments, wealth and property, petty successes and reverses, profit and loss, joys and sufferings, birth and death." They are filled with anarthas, and are not the least bit detached from materialistic life. They are hopelessly bound by the strong ropes of unlimited desires for sense gratification. They waste their valuable time in useless affairs of karma and jnana. How can such persons awaken a desire for self-realization?" (siksastaka tika)
Anarthas
The word anartha means worthless, useless, nonsense, meaningless and without value. In relation to devotional service, the word anartha refers to unwanted (useless, nonsense) material desires in the heart that impede one's advancement in bhakti. Srila Bhaktisiddhanta Sarasvati Thakura gives an all-inclusive definition of anartha in Prakrta Rasa Sata Dusini, number 41: "One should never consider other than the following: Everything made of matter is an anartha and should be rejected."Harinamacintamani describes four types of anarthas (useless, nonsense material desires and attachments) that shackle the living entity to the illusory energy. All anarthas can be eliminated by taking shelter of a bonafide guru, and learning from him how to properly execute devotional service and chant the holy name. After studying the following list of anarthas, one should try diligently to uproot them, so that the brilliant rays of the holy name can shine within the heart.
1. Four Defects of the Heart (hrdaya-daurbalya)
a) Attachment to objects unrelated to Krsna;
b) Propensity to cheat and find faults;
c) Envy;
d) Desire for recognition (pratistha).
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2. Four Offenses (aparddha)
a. Nama-aparadha (ten offenses to the holy name)
b. Seva-aparadha (thirty-two offenses to avoid in Deity worship)
c. Vaisnava-aparadha (six described under illuminations on the first offense to the holy name)
d. Jiva-aparadha (offenses against any living entity including ants, flies, dogs, etc.).
3. Thirst for Four Material Objects (asat-trsna)
a) Desire for pleasurable sense objects (in this world);
b) Desire for sense enjoyment in Svargaloka (heavenly planets);
c) Desire for mystic powers (yoga siddhis);
d) Desire for liberation (brahma-sayujya).
4. Four Illusions about Spiritual Wisdom (tattva-vibhrama)
a) Sva-tattva bhrama (ignorance of one's own identity);
b) Paratattva-bhrama (ignorance about the position of the Supreme Personality of Godhead);
c) Sadhya-sadhana-bhrama (ignorance about the processes of sddhana and sadhya, the goal of prema-bhakti);
d) Virodhi-visaya-bhrama (ignorance about things that are unfavorable to Krsna consciousness).
"These anarthas give birth to six enemies-1) lust, kama; 2) anger, krodha; 3) greed, lobha; 4) illusion, moha; 5) pride, mada; 6) envy, matsarya. These anarthas also beget six waves: 1) distress, soka; 2) illusion, moha; 3) hunger, ksut; 4) thirst, pipasa; 5) old age jara; 6) death, mrtyu. The creeper of devotion can never grow as long as one cannot give up these anarthas. All anarthas, however, go far away by the performance of nama-sankirtana." (Bhajana-mhasya)
Overcoming Anger
While churning the ocean of the holy name, waves of anger sometimes rise within the mind. The waves will gradually subside, however, by steadily chanting and crying out to Krsna. If the distraction of anger becomes insurmountable, one should just continue chanting while addressing his anger with the following meditation: "What should I do with this anger that has suddenly appeared? The proper use of anger is against offenders and enemies of God or God's devotees. But I see that I, with my body that is greedy for enjoyment, am a great enemy of Krsna and His devotees. Instead of always remembering the lotus feet of Krsna and thinking of His happiness, I am engaged in the search for my own happiness, in gossip and fault-finding."I am not looking at myself at all; I am not seeing my own faults. Therefore, first of all I have to express anger at myself-I who am such a great enemy of the devotees. I have to show anger to myself by beating my mind. I have to purify myself. I have to try in every way to have an exemplary character and sincerely serve Hari, Guru and Vaisnavas. I have to express anger toward my bad tendencies that are unfavorable for devotional service, such as the desire for material gain, prestige and position, and my tendencies toward deceitfulness." (Prabhupada Sarasvati Thakura)
Weeds of Bhukti Mukti Nama
Sri Caitanya compares bhakti to a creeper growing in a garden. Ideally, chanting Krsna's names should "water" this bhakti-lata (creeper of devotion), and make it grow to the mature stage of producing the "fruits" of krsna-prema. Chanting the all-potent holy names of the Supreme Personality of Godhead always produces results. However, if chanting is done improperly, the results may be disastrous, and even destroy one's chances of attaining krsna-prema. If one is careless in chanting and watering his bhakti creeper, some water may fall to the wayside and nourish unwanted "weeds" These weeds (different types of anarthas) may shoot up very quickly and choke out the tiny creeper of devotion. Such improper chanting, which is called bhukti-nama or mukti-nama, waters the weeds of sense enjoyment and the desire for liberation. Thus one fails to attain the goal of suddha or prema-nama. Krsna dasa Kaviraja describes this in Caitanya-caritamrta:
kintu yadi latara sarige uthe 'upasakha'
bhukti-mukti-vanchd, yata asahkhya tara lekha
'nisiddhacara', 'kutinati', 'jiva-hirhsana'
'labha', 'puja', pratisthadi yata upasakha-gana
Lord Caitanya said, 'Sometimes unwanted creepers, such as the creepers of desires for material enjoyment (bhukti) and liberation (mukti) from the material world, grow along with the creeper of devotional service (bhakti-lata). The varieties of such unwanted creepers are unlimited.' Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection (nisiddhacara), diplomatic behavior (kutinati), animal killing (Jiva-himsana), mundane profiteering (labha), mundane adoration (pujs) and mundane importance (pratisthadi). All these are unwanted creepers.' (cc. Madhya 19.158-9) "These unwanted creepers present obstacles for the real creeper, the bhakti-lata. One should be very careful to avoid all these unwanted things. Sometimes these unwanted creepers look exactly like the bhakti creeper. They appear to be of the same size and the same species when they are packed together with the bhakti creeper, but in spite of this, the creepers are called upasakha. A pure devotee can distinguish between the bhakti creeper and a mundane creeper, and he is very alert to distinguish them and keep them
Separate." (Cc. Madhya 19.159 p.) Do not succumb to the tendency to chant bhukti-nama, which is chanting with a heart full of material desires; or mukti-nama, which is chanting with desires for liberation. One must not allow his garden of devotion to become infested with weeds. Become an expert gardener, trained in identifying and immediately uprooting any that may appear in the garden of the heart. Alway s maintain motivation free from desires. Keep the goal of Radha Govinda's prema-seva in the kunjas of Vrndavana first and foremost in the mind.
The following six anarthas are the most dangerous weeds in the garden of bhakti. Shoot on sight! Do not let even the slightest sprout grow anywhere near the tender creeper of devotion.
1. Nisiddhacara: Forbidden actions, which are against sastra. (e.g. illicit sex, meat-eating, intoxication, gambling)
2.Kutinati: Fault finding, duplicity and diplomacy.
3. Jiva-himsa: Killing animals or any living entity, and envy of others.
4. Labha: Greed for material gain.
5. Pujd: Desire for worship, popularity, admiration, and honor from others.
6. Pratistha: Desire for name, fame and high position.
Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare
1. Offense: Blasphemy of Devotees
The svarupa-laksana (principal quality) present in every devotee to a lesser or greater degree is full surrender to Krsna. The tatastha-laksana (secondary qualities) such as tolerance, mercy, humility, peacefulness, compassion and so on vary from devotee to devotee. One should never criticize a devotee for his: 1) Social background;
2) Past sins or faults;
3) Unintentional sin or accidental falldown. The main cause of vaisnava aparadha is asat-sanga, association with materialistic people, which makes one feel envious of devotees, judge them by material standards, and find faults with them. A serious devotee must give up all bad association in order to attain perfection in chanting."When Sri Krsna Caitanya Mahaprabhu was requested to explain the duty of a Vaisnava, a Krsna conscious person, He immediately said:
asat-sahga-tyaga, ei vaisnava-acara
'stri-sangi' eka asadhu, 'krsnabhakta 'ara
The first business of a Vaisnava is to give up the association of persons who are not devotees of Krsna and who are too attached to material things-wife, children, bank balance and so on. (SB 5.18.10 p.) Sri Caitanya describes two categories of bad association: 1) Stri-sahgi- illicit connections with women or mixing with sensuous men attached to women. 2) Krsnabhakta-associating with four kinds of non-devotees of Krsna (Mayavadis; atheists; envious sense enjoyers; hypocritical materialistic devotees (prakrta-bhaktas). Giving up association of nondevotees (krsnabhakta) also includes demigod worshippers. The Bhakti-rasamrta-sindhu quotes the following verse from the Katyayana-sarhhita:
varam huta-vaha-jvala- panjarantar-vyavasthitih
na sauri-cintd-vimukha- jana-samvasa-vaisasam
"It is better to accept the miseries of being encaged and surrounded by burning flames than to associate with those bereft of Krsna consciousness. Such association is a very great hardship."
The Visnu-rahasya says:
aliriganam vararh manye vyala-vyaghra-jalaukasam
na sahgah salya-yuktandrh nana-devaika-sevindm
"One should prefer to embrace a snake, a tiger or an alligator rather than associate with persons who are worshipers of various demigods and who are impelled by material desire." Realizing the purport of these slokas, Ramanuja Acarya warned his disciples to strictly avoid demigod worshipers. He once said, "If you are about to die in a fire but can save yourself by taking refuge in a nearby temple where people are worshiping the demigods, you had better die in the fire. It would be better to die in the fire than enter that temple of demigod worshipers!" There is no permanent harm if one dies in a fire or in the jaws of a tiger; this will not destroy one's bhakti-samskaras (impressions of devotion). Sri Krsna confirms this in Bhagavad-gita 2.40:
nehabhikrama-naso 'sti pratyavdyo na vidyate
sv-alpam apy asya dharmasya trayate mahato bhayat
"In devotional service there is no loss or diminution, and even a small service rendered in devotional life is sufficient to save one from the greatest danger."Tigers, wild beasts and forest fires cannot destroy devotion, but the deathly association of lusty men and women, sense enjoyers, demigod worshipers, and desires for honor, wealth and material things can destroy the impressions of bhakti in one's heart.Vaisnava aparddha includes the actions of the body, mind, words and heart. To not feel joyful upon seeing a Vaisnava is an offense arising from a heart immersed in envious feelings. The Skanda Pujrana describes six different types of Vaisnava aparadha:
hanti nindati vai dvesthi, vaisnavan nabhi-nandati
krudhyate ydti no harsath, darsane patandni sat
1) One who kills a devotee.
2) One who blasphemes devotees.
3) One who is envious of devotees.
4) One who fails to offer obeisances to Vaisnavas upon seeing them.
5) One who becomes angry with a Vaisnava.
6) One who does not become joyful upon seeing a Vaisnava. "
These six classes of foolish men who blaspheme Vaisnavas go to the worst kind of hell along with generations of their ancestors."(Skanda P.)
Mother Saci's Offense
"Lord Caitanya's brother, Visvarupa, always stayed with Advaita Acarya tasting the mellows of pure devotion. After some days, Visvarupa accepted sannyasa and left home. Although she did not say anything, Saci was grief-stricken and felt that Advaita had made her son leave. When Lord Caitanya also started spending time with Advaita, Saci became unhappy and told everyone, 'That Vaisnava is not Advaita, but Dvaita-maya (full of duplicity), for he has driven one son away and now he will do it again.' "Although Lord Caitanya was distributing ecstatic krsna-prema to all His devotees, He refused to give it to His own mother Saci because of her offense against Advaita. Following Gaura's advice, Saci became free from her Vaisnava aparddha when she took the dust from Advaita's feet. On the pretext of rebuking His mother, Lord Caitanya, who is the siksa-guru of all, taught everyone to carefully avoid Vaisnava aparddha.
"A person who calls one Vaisnava 'a big Vaisnava' and another Vaisnava a 'little Vaisnava' may be peaceful and happy for now, but for how long will he remain peaceful and happy? One should avoid a person who offends Vaisnavas, even if that person is otherwise very qualified. A little association with an offender will make one fall down."From Brahma down to the grass, every living being is Lord Krsna's energy. Therefore, all sastras declare, 'Lord Krsna becomes very angry with anyone who blasphemes another living being.' If a person studies the four Vedas and then blasphemes others, he will fall into hell and suffer birth after birth. The sin of blasphemy robs all intelligence, and fills the heart with suffering. Lord Caitanya delivers everyone, except the sinners who blaspheme Vaisnavas.
"Lord Caitanya said, All the living entities in the numberless universes are My eternal servants. Therefore, any living entity who harms or offends another living entity will perish. If a sannyasi blasphemes an innocent person, the sannyasi will fall down and lose all his piety.'Then raising His golden arms, Lord Caitanya declared to the entire world, 'Renouncing criticism of others, everyone please chant Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare! I will personally deliver anyone who does not criticize others and who once chants "Krsna!' Hearing Lord Caitanya speak thus, the devotees cheered "Jai! Jai! Jai!"[Caitanya-bhagavata )
The Needle and the Sieve
Srila Gaura Govinda Swami gave a brilliant description of the first offense:"Bhakti-devi completely disappears by committing Vaisnava aparddha. Vaisnava aparddha means to blaspheme, find fault, criticize or speak ill of devotees. Generally, this is done out of fear and enviousness. Vaisnava aparddha takes place where there are fear and enviousness." When Vaisnava aparddha is committed the offender will become very angry with that Vaisnava. He's afraid of that Vaisnava because he is a very powerful Vaisnava. Therefore, he thinks, 'He's making rapid advancement and I'm not making such advancement.' He becomes afraid and envious of that Vaisnava." Fear comes and therefore he criticizes, finds fault, and speaks ill of that Vaisnava. He commits Vaisnava aparddha and becomes angry with that Vaisnava. It is only because of enviousness of that Vaisnava that this hatred and criticism arises. And therefore, he speaks ill of that Vaisnava and concocts stories. The sieve is full of a thousand holes and he's criticizing the needle, 'Hey needle, there is a hole in your back.'"Are you perfect yourself? If you have some defects yourself, then why do you find fault with others? Sages say don't see bad in others, but see the bad in yourself. If you have that nature or tendency to see bad, then see what bad is there in yourself. But see the good in others. "If you find something good in some person, then just accept that. Think, 'Yes, that is good in him. Let me accept that.' Close your eyes on the bad things, and open your eyes to the good things. Paramahamsas never see anything bad. In their vision everything is related to Krsna. Speaking ill of others is a great anartha for the sadhaka who has come to the path of bhajana. (Sri Guru Vandanam)
The Fault Lies Within
Srila Bhaktisiddhanta Sarasvati Thakura said, "The best of all persons thinks himself to be less than all others. Why should a person be anxious to pry into the defects of others when he does not seek to scrutinize his own conduct? The acts and expressions of the Vaisnavas cannot be understood even by the wise. Let us not be misled by the apparent sight. Many a person has mistaken a pebble for a pearl; a snake for a rope; evil for good; by falling a victim to delusion by relying on apparent sight. When faults in others misguide and delude you, you should have patience, be introspective, and find the faults in yourself. Know that others cannot harm you unless you harm yourself." (Sri Caitanya's Teachings) Some people think if devotees commit forbidden acts, it is not offensive to criticize them, since it is simply stating the facts. In his commentary on Srimad-Bhagavatam, Sridhara Swami says, nindanam dosa-kirtanam, "Whether it is true or not, narrating the faults of a sadhu constitutes blasphemy." The Srimad-Bhagavatam warns that hearing blasphemy of a devotee will send one to hell:
nindam bhagavatah srnvams, tat-parasya janasya va
tato napaiti yah so pi, yaty adhah sukrtac cyutah
Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or His faithful devotee will lose his piety and fall down to hell, (SB 10.74.40) But shouldn't a sadhu be corrected if he is really guilty? Rectification is the duty of the guru or other potent guardians, not the ordinary sadhaka. One will only incur an offense by engaging in faultfinding or discussing someone's fault with others. In this regard, the Bible says, "Judge not, lest you be judged.""Persons who do not blaspheme the Vaisnavas attain Lord Krsna. They attain pure love and devotion for the Supreme Lord's lotus feet. The only thing obtained by blaspheming Vaisnavas is sin. Thus one should never blaspheme the Vaisnavas. Krsna easily delivers those who chant even once His name without blaspheming anyone." (Cb. Madhya 9.244-5)
First Offense: Rectification
Offending Vaisnavas is the first and foremost offense. Although Jagai and Madhai committed every possible sin, they never committed the sin of blaspheming a Vaisnava. Harinama cintamani says one can nullify this offense by repenting bitterly, and falling at the feet of the offended devotee. One should sincerely beg forgiveness with tears in the eyes and regret in the heart. One should then declare himself a fallen wretch in need of the Vaisnava's mercy. The kindly Vaisnava will surely absolve the offense.
Repentance Conception
Madhurya Kadambini describes how to nullify the ten offenses in chanting the holy name. The practice of repentance is mentioned as the remedial measure for most of the ten offenses. Most people are familiar with the term repentance. Occasionally one sees a religious advocate carrying a placard reading, "Sinners-Repent or Burn!" But what exactly is repentance? The Oxford Pocket Dictionary says repentance means to feel deep sorrow about one's actions; to wish one had not done it; and to resolve not to continue (a wrong doing). Synonyms for the word repentance are shame, regret, sorrow, sadness, embarrassment, grief, humiliation, guilt and remorse. Full repentance includes all these moods and emotions. Such feelings combine to saturate and soften the heart of the repentant devotee. If upon committing an offense to the holy name a devotee sincerely repents, thinking, "I should not have done this, but I am so foolish that I have committed this offense," the Supreme Lord will excuse him on the basis of his genuine repentance. For some offenses additional measures are required for nullification, but repentance is always necessary.
The Sanskrit word for repentance is anutapa, and it comes from the root word tapa, which means heat, fever, sorrows, affliction and pain (both mental and physical). Although Christians say that one will burn in hell if he does not repent for his sins, the act of repentance itself, which includes a certain degree of mental fever, actually burns up and eliminates sins and offenses from the heart. A downpour of tears often follows the fire of repentance. Genuine crying, which is part and parcel of repentance, serves to further cleanse and purify the heart. The Manu-samhita 11.228 says, "By confession, repentance, austerity, and by reciting the Vedas a sinner is freed from guilt."
The term repentance appears often in Gaudiya Vaisnava writings. To develop a further understanding, one may contemplate the following entries showing repentance in action: "Gadadhara Pandit was astonished to see the exalted condition of Pundarika Vidyanidhi and began to weep in repentance. He told Mukunda, 'What a sinner I am for offending him! By your mercy I have understood my mistake. I can only be saved from my offense to Pundarika Vidyanidhi by taking initiation from him.' "(Bhakti-ratnakar Ch. 12) "Hearing the words of sincere sorrow and repentance from Jagai and Madhai, Lord Gaura said, 'I give My mercy to you.' " (caitanya-mangala, Madhya-khanda, Song 14)
"Driven by guilt, Brahma eulogized Krsna in various ways. Krsna let him continue for a long time before becoming satisfied with Brahma's repentance. Brahma, however, could not forgive himself, and decided that his own guilt could not be absolved without the help of the incarnation of Sri Caitanya Mahaprabhu." (Bhakti-ratnakara ch. 12). The following verse is from the first chapter of Srila Bhaktivinoda Thakura's Sri Kalyana Kalpa-taru, which contains five songs describing repentance: "Pathetic is my life! Pathetic are my wealth and followers! Pathetic is my pride of caste! Pathetic is my pride of family! Pathetic is my study of scripture! For I did not attain devotion to Lord Krsna." (song3)"Calling out, 'O! O!' this miserable person begs for mercy. Repenting his sins, he rolls about on the ground crying, 'O Radha-Krsnacandra! Please hear my words choked with emotion. Without Your mercy my life-breath will disappear.' " (gita-mala)
'Repentance comes in the mind of a good soul as soon as he commits something wrong." (SB 1.18.31 p.) "The pious King Pariksit regretted his accidental improper treatment of the powerful brahmana, who was faultless. Such repentance is natural for a good man like the King, and such repentance delivers a devotee from all kinds of sins accidentally committed. The devotees are naturally faultless. Accidental sins committed by a devotee are sincerely regretted, and by the grace of the Lord all sins unwillingly committed by a devotee are burnt in the fire of repentance." (SB 1.19.2 p.)"The sinful and the destitute can understand their mistakes and misfortune only by Lord Krsna's mercy. Once they begin to repent for their sins and surrender to the Lord, they are saved; they become purified and start manifesting saintly characteristics." (Renunciation Through Wisdom ch. 2) "Your humble repentance is just like a Vaisnava student, so I thank you very much for this humbleness." (SPL 12/12/74)
Change the Vision
Implementing these four principles will help overcome the offense of sadhu ninda (offending saintly persons):
1. Cultivate the "finding good" nature-No devotee is absolutely bad. Everyone has some good qualities; so try to see the good in everyone. Develop the mood of sincerely appreciating the value of others. This will act as a powerful antidote against faultfinding.
2. No one is an eternal rogue- Before passing judgement on others, one should always remember that every saint had a past (Valmiki, Mrgari) and every sinner has a future (Ajamila, Jagai & Madhai). Even a first-class rogue is a potential saint of the future. Place a sinner in the company of saints, and his bad nature will change in a moment. Lord Jesus said, "Hate the sin; not the sinner."
3. Try to see Krsna everywhere-The ultimate doer behind all action is Krsna, the cause of all causes. Krsna is within everything and everyone; and everything is within Him. Try to feel Krsna's presence everywhere, and see His divine hand in all events.
4. Change the attitude-Turn the mind from bad to good, negative to positive; and suddenly you will find heaven on earth. What is the use of reading sastra and chanting Hare Krsna if one keeps an evil
eye and a foul tongue? Why do you maintain a vision of enemies and speak badly of others? Always remember that the environment around us is positive and favorable. It is helping us. Sri Krsna personally arranges it for our improvement and spiritual elevation. Everyone and everything in the environment is friendly, moving us toward our goal of surrendering to Krsna, taking full shelter only in Him, and loving Him without reservation. Learn to see all with love and you will see love everywhere!
Gauranga Worships the Devotees
In this pastime, Lord Gauranga reveals how to rid the heart of envy, which is the fundamental cause of offending others. Always serve the devotees with humility, and think of yourself as a "servant of the servant of the servants of the Lord.""When Lord Caitanya returned to Mayapur after receiving initiation from Isvara Purl in Gaya, He was a different person. He was no longer arrogant and proud of His learning. Now due to tasting krsna-prema, Lord Caitanya displayed genuine humility and respect for all. Seeing the Lord's transformation, Advaita Acarya, Srivasa Thakura and other senior Vaisnavas were pleased and offered their blessings, "May you attain pure devotion to Krsna.""Lord Caitanya replied, 'Because you are Krsna's devotees you have the power to give someone the gift of devotion. Whoever serves you will certainly attain devotion to Krsna, because Krsna is merciful to anyone who serves His devotees.' After saying this, the Lord began to humbly, cheerfully and enthusiastically serve all the devotees."Lord Caitanya washed their clothes and folded their dhotis. Respectfully folding His hands, Lord Caitanya honored all the devotees. He was not ashamed to serve. All the Vaisnavas, who were actually His servants, would try to stop the Lord by saying, 'Stop, what are You doing, what are You doing?' In this way, every day Lord Caitanya acted like a servant of His servants. What will the Supreme Lord not do for His servants? Just to serve them He renounces His own nature. By personally serving the Vaisnavas, Lord Caitanya taught this truth to everyone: 'Whoever desires to worship Lord Krsna must first worship Krsna's dear and saintly Servant.' " (Caitanya-bhagavata)
2. Offense: Equate Demigods with Lord Visnu
Grhastha Vaisnavas must be convinced that by worshiping only Krsna and the Vaisnavas all results will be attained. While performing samskaras, such as worshiping the forefathers, one must first worship Krsna, and then offer the krsna-prasadam to the various demigods and ancestors. Since all the demigods are loyal servants of Krsna, they will be happy to receive His remnants. Although devotees know that Krsna is the Supreme Absolute Truth, the cause of all causes, and the source of the demigods' power, they should never criticize the demigods or scriptures that support demigod worship. When one sees a murti of a demigod, he should offer respect; seeing that demigod as a Vaisnava. Why do some scriptures establish a particular demigod as the supreme? This is done to facilitate the limited ability of a particular mentality to grasp the Absolute Truth. Such scriptures are actually trying to elevate their followers to the point of devotional faith in Krsna and bhakti.
"Besides pleasing everyone with this transcendental pastime, Lord Caitanya taught that, 'No one should ever criticize or diminish the position of His energies manifested in the many demigods and goddesses.' One strengthens his love and devotion to Krsna by showing proper love and reverence to the demigods. Persons who offend the demigods displease Lord Krsna. Krsna is pleased when He is worshiped along with His energies and associates." (caitanya-bhagavata)
Some demigods like Indra feel threatened when they see a person performing austerities. Therefore, they send impediments to non-devotee materialists mad after power, position and sense pleasures. Nevertheless, the demigods are devotees, and most of them are friendly helpers of sincere souls seeking pure devotional service to Krsna. The Vedas contain numerous examples of demigods helping devotees attain their transcendental goals. The Vraja-gopis, for example, worshiped goddess Katyayani (Durga) to achieve Krsna as their husband. If a devotee has ulterior motives, however, the demigods, fearing the devotee may usurp their posts, will send various obstacles to break his vows.
"Lord Siva is the presiding deity of false ego. Identification of the body with the self is called false identification, or false ego. The blazing fire of material existence is due to false ego, but as soon as the false ego is removed, one can understand his real identity. At that point he is actually liberated from the clutches of maya. As soon as one is freed from the clutches of false ego, his intelligence also becomes purified, and then his mind is always engaged upon the lotus feet of the Supreme Personality of Godhead." (SB 3.26.61) "In order to get release from the false ego, one has to worship Sahkarsaha. Sahkarsaha is also worshiped through Lord Siva. The snakes covering the body of Lord Siva are representations of Sahkarsaha, and Lord Siva is always absorbed in meditation upon Sahkarsaha. One who is actually a worshiper of Lord Siva as a devotee of Sahkarsaha can be released from false, material ego." (SB3.26.21 p.)
False ego is the main force binding the living entity to the miserable world of repeated birth and death. Once the false ego is dissolved, one can taste the true joy of the soul liberated in a life of loving service to Krsna. Although Lord Siva is a demigod, one can take his help to transcend the false ego. To attain spiritual perfection we need all the mercy we can get. Devotees can take advantage of the extraordinary power and mercy of the demigods to quickly progress on the path of bhakti. One can pray to Lord Siva to become free from false ego, so that his true identity as Krsna's eternal servant will manifest. Lord Siva serves Krsna as the dig-pal (protector), preventing selfish enjoyers from entering Vrndavana. He also punishes Vaisnava aparddhis with his trident. But in his form as Goplsvara Mahadeva, Lord Siva always helps sincere sddhakas attain residence in Vraja-dhama and the eternal loving service of Radha-Syama.The second offense also includes equating the name of Krsna with the demigods or even with other forms of Godhead. The name of Krsna is supreme. When the name of Krsna is substituted with some other, one gets a different conception of Godhead. The word "Krsna" gives the fullest impression of the object of our love. But the word "Rama" (referring to Lord Ramacandra) cannot give us the full aspects of Visnu in all rasas. Because Sri Krsna is an
unlimited emporium of loving mellows, He alone, and no other form of Godhead, is known as "Rasaraja Sri Krsna."
Second Offense: Rectification
One can rectify this offense by intense repentance and meditation upon Krsna. Remembrance of Sri Krsna is the most effective penance. This offense will gradually disappear by increasing one's knowledge of Krsna (sambandha-tattva) and by constantly chanting Krsna's name, which is the same as meditating on His lotus feet.
3. Offense: Disregard the Spiritual Master
The mercy of Krsna descends to earth in the form of the guru (krpa-sakti murti) to liberate the conditioned souls. A disciple should always think of the transcendental qualities of his guru, and overlook any external shortcomings. It is offensive to not chant the mantras given by guru, or to not practice bhakti according to his instructions. To worship Krsna properly, a disciple must first worship his guru and take his permission (ajna). One must always respect the guru's seat, shoes, picture, bed, foot water, and all his personal items. One must always regard the guru as one's Lord, master and best of friends. Upon seeing the guru, one should loudly glorify him and offer dandavats. One must always accept the guru's remnants and never disobey him. With guru in mind one should worship Krsna; and with guru in mind one should chant the holy name.
Third Offense: Rectification
If due to passion or ignorance a disciple offends his guru, he should repent piteously, offer dandavats, and beg for forgiveness. The affectionate guru will forgive the disciple and engage him in devotional service. In Srimad-Bhagavatam 7.15.25, Narada Muni explains that faithful service to the spiritual master will automatically elevate a fallen disciple to the offenseless platform of pure Krsna consciousness.
4. Offense: Blasphemy of the Vedas
What is the relationship between chanting the holy name and blasphemy of the Vedasl The four Vedas, 108 Upanisads and the eighteen Puranas emanate from the breathing of Krsna, so they are perfect transcendental knowledge beyond the four defects of conditioned souls. The principal sound in the Vedas is om, which is a name of Krsna. The Vedas state that the holy name is the spiritual form of the Lord in the material world in Kali-yuga. Throughout the Vedas, the chanting of Krsna's names are described and glorified as the principle process of self-realization. The Srimad-Bhagavatam, for example, emphasizes harinama in its beginning, middle and end. In fact, the closing verse in this greatest of works is nothing but a glorification of Krsna's holy name:
nama-sahkirtanam yasya, sarva-papa pranasanam
prandmo duhkha-samanas, tarn namami harim param
I offer my respectful obeisances unto the Supreme Lord Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering.(sB 12.13.23) Since the Vedas are full of glorification of Krsna's holy names, it is a grave offense to criticize the Vedas, because then the holy name is criticized as well.
Fourth Offense: Rectification
If one inadvertently blasphemes sacred scriptures, he should wholeheartedly repent and worship the Srimad-Bhagavatam, the essence of all Vedas. After offering obeisances to the Srimad-Bhagavatam, one should worship the book with flowers and tulasi-manjaris dipped in sandalwood paste, and then offer a flower garland to the book. Then offer first-class milk sweets covered with tulasi leaves (as bhoga), and an aratika with incense, a ghee lamp and flowers. Finally one should circumambulate the book four times while loudly glorifying the Srimad-Bhagavatam with suitable Sanskrit slokas (e.g. nasta-prayesv abhadresu... narayanam namaskrtya) Because the Srimad-Bhagavatam is the bhagavat-svarupa (personal form of Krsna) and Krsna's literary incarnation, it will be merciful and forgive the sincerely repentant devotee. To prevent this offense from recurring, one should carefully study the Srimad-Bhagavatam, and develop the full faith that following such scriptures will make his life successful.
5. Offense: Minimize the Glories of Chanting
It is wrong to think that the unparalleled results of chanting harinama are exaggerations given to induce people to take up chanting. The holy name is completely independent and self-manifest. He does not depend on anything to manifest His splendor, so there is no question of any exaggeration in regards to His glories. The tiny human brain cannot even ascertain the actions of material mantras, herbs and healing stones, so how can it possibly perceive the inconceivable power of transcendental sound vibration. Therefore, one should not doubt or disbelieve the glories of harinama. Sooner or later the faithful devotee will personally experience the marvelous results of chanting Krsna's name. The results are like seeds that fructify in due course of time. Success in chanting depends on two factors: 1) The mercy of Krsna. 2) A sincere endeavor to avoid aparadha.
Fifth Offense: Rectification
One who is guilty of minimizing the glories of the holy name should humbly approach learned Vaisnavas, and attentively hear about Sri Krsna's qualities and pastimes. Full of regret, one should admit his offense, and remove his doubts by receiving proper knowledge regarding nama-tattva. The gentle devotees will then forgive the offender with compassionate embraces, and bless him with spiritual strength.
6. Offense: Interpret the Holy name
To interpret the effect and meaning of the holy name in one's own way is the sixth offense. This includes using material logic to understand the holy name, or to compare the transcendental vibration to some transitory phenomenon. Below are two examples of mundane interpretation: Once Allen Ginsberg narrated his experience of chanting to Srila Prabhupada and a group of guests. Concluding his talk, Mr. Ginsberg invited the guests to visit the Frederick Street ISKCON temple by saying; "I especially recommend the early-morning kirtanas (melodious chanting of Hare Krsna) for those who, coming down from LSD, want to stabilize their consciousness on re-entry." (Srila Prabhupada Lilamrta) After hearing Srila Prabhupada's kirtana, Lou Gotleib, the owner of a hippie retreat, said, "There's no doubt that the maha-mantra-once you get the mantra into the head, it's there. It never stops. It's in the cells. It awakens the DNA or something." (Srila Prabhupada Lilamrta) Obviously to recommend
chanting as an antidote for an overdose of drugs (LSD), or to compare it to DNA is a mundane interpretation of Krsna's divine names.
Sixth Offense: Rectification
This offense is nullified by following the same procedure mentioned in the fifth offense. One should confess his transgression to the devotees, and beg for illumination on the true nature of nama. Feeling the utmost shame, one should beg forgiveness for his offense.
7. Offense: Sin on the Strength of Nama
Every sin has three stages: 1) Ignorance; 2) The desire fo sin; 3) The sinful act. Ignorance and the desire to sin are both destroyed by chanting the holy name and performing devotional service. On the level of anartha-nivrtti (clearing of unwanted things) a devotee maintains some relationship to his past sins. Although one's body is engaged in acts of devotion, the mind may continue to think of previous sinful habits. If one refrains from sin and continues chanting with pure motivation, then even the traces of sin will soon disappear. Sometimes due to bad association a neophyte devotee may return to his previous habits. The sins committed during such an unintentional or "accidental falldown" can easily be washed away by the power of Krsna's name. However, it is a most reprehensible
and shameful act for a devotee to intentionally commit sin with the thought of rectifying it later by chanting. The all-knowing holy name will not show any mercy to such a deceitful cheater.
In the following quote, Srila Prabhupada describes the supremacy of Krsna's holy names. "This maya is very strong. She will force you and entice you to another path. Just like Haridasa Thakura was chanting and maya could not victimize him. Maya failed. Maya became his disciple. He did not become maya's disciple. This is a tug of war. So don't be afraid of maya. Simply enhance the chanting and you'll be the conqueror. Maya cannot do anything. Simply you have to become strong. And what is that strength? Chant Hare Krsna Hare Krsna Krsna Krsna Hare Hare, loudly." (SPT 23/12/68)
Seventh Offense: Rectification
This offense can be nullified by repentance and surrender in the association of pure Vaisnavas. One should think, "What a terrible offender I am. The holy name can give prema and the direct service of Radha-Syama. Yet I am using this transcendental vibration for cleansing my sins. Alas! I cannot be released from my sin even after experiencing millions of hells!" Thus repenting and deeply lamenting, one should loudly call out to one's spiritual master and ever-well wisher: "Srila Prabhupada ki jai!" By the mercy of Sri Guru and the Vaisnavas, one can renew his chanting and become reestablished in spiritual life.
8. Offense: Equate Nama with Punya Karma
Ordinary pious activities (punya karma) like charity, tirtha snanas, yajnas, vrata, tapa, distributing food and building schools award limited results within the temporary world. No material activity can compare with chanting the transcendental names of God, which gives the highest spiritual perfection of eternal, blissful life in Goloka. Chanting the divine name is both the sadhya (supreme goal) and the sadhana (process to attain perfection). The holy name is the word incarnation (sabddvatdra) of the Lord Himself. The eighth offense is to consider the holy name to be on the level of the materially auspicious acts listed above.
Eighth Offense: Rectification
One can mitigate this offense born of ignorance by humbly approaching the Vaisnavas to receive sambandha-jnana. Established in knowledge of nama-tattva, one should avoid this mistake and chant properly. In the following prayer, Thakura Haridasa reveals the mood of submission one needs to surmount this offense. "My dear Lord Caitanya! My consciousness is thoroughly mundane. Though I mouth the names of the Lord, I am too unfortunate to experience their transcendental touchstone qualities. O Lord! I beg You to please appear as the holy name and dance on my tongue. I fall at Your lotus feet and pray. If You like, You can keep me in this material world or place me in the spiritual sky; Whatever You desire, You are free to fulfill. But please let me taste the divine nectar of Krsna's holy name. "You have descended amongst the conditioned souls to distribute the holy name, so kindly consider me, an insignificant jiva, to be a recepient of Your mercy. I am a fallen soul and You are the savior of the fallen. Let this be our eternal relationship. O Savior! On the strength of this relationship, I am begging from You the nectar Of the holy name." (Harinama-cintamani)
9. Offense: Instruct Faithless in the Glories of Nama
It is an offense to individually instruct a faithless person, or one who is not interested in hearing the glories of nama. Such a person will respond in a disrespectful way and commit unlimited offenses to the holy name. Without sufficient faith one cannot acquire a taste for chanting. There is no injunction against loud public sankirtana, however, which gradually creates belief in the faithless. The general public must be made to give up their sinful ways and adopt firm faith. Sraddha or faith means to have complete conviction that chanting Sri Krsna's name will automatically fulfill all duties and complete all pious acts. One who has developed firm faith in the glories and potency nama will voluntarily approach a bonafide spiritual master for initiation.
Ninth Offense: Rectification
This offense can be nullified by taking shelter of sri-nama and chanting with heartfelt repentance.
10. Offense: Weak Faith in Nama & Strong Material Attachments
The tenth offense is to not become attached to the holy name (or not to feel pleasure in chanting it) in spite of hearing its glories. To avoid this offense one must understand the mentality of a materially attached person. Due to the covering of false ego (ahankara), one thinks in terms of "I" (am this body) and "mine" (the world is mine). Krsna explains this thinking process, which is demoniac, in the Bhagavad-gita 16.16:
Isvaro 'ham aharh bhogi, siddho 'ham balavan sukhi
adhyo 'bhijanavan asmi, ko 'nyo 'sti sadrso maya
yaksye dasyami modisya,
"I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give some charity, and thus I shall rejoice."The materialistic person foolishly identifies himself with the temporary physical body-"This is me! I'm Indian. I'm Punjabhi. I'm a rich businessman." He is overly proud of his knowledge, and fully convinced that by his own efforts ("hard work") he will attain all fame and perfection. Steeped in illusion, he thinks, "This is my wife, my son, my brother, my house, my car, my wealth, my office and my cell phone." Attachment to bodily designations prevents one from advancing in bhakti. Such a person does not believe the glories of the holy name. If he chants, he does so merely for show or to mock others. A materially obsessed person will not find any taste in harinama, and will be liberated only with great difficulty. If one maintains the false ego of "I and mine", and remains attached to sense enjoyment even after hearing the glories of harinama, he is being disrespectful and offensive to the holy name.
A Story of Faith
To attain the perfection of human life a sadhaka must have strong faith in his guru and the holy name of Krsna. The following story from the Ramayana shows the power of faith: After vanquishing Ravana, Lord Rama returned to Ayodhya along with Sita-devi and Vibhisana, the pious brother of Ravana. When it was time to return to Sri Lanka, some of the rakshasa attendants of Vibhisana asked how it would be possible to cross the ocean in the absence of the famous bridge (setu), which had now been dismantled. Vibhisana wrote the name "Sri Rama" on an asvattha leaf, tied it in a knot of cloth, and handed it to one of his men while saying, "Hold this knot tightly, dive into the water, and you will easily cross the vast ocean to Lanka."With implicit faith, the rakshasa held the knot in his hand and jumped in the ocean. Surprisingly, the water was only knee-deep, so he walked across effortlessly. At the mid-way point, however, pride and doubts entered the rakshasa's mind. He wondered, "What is in this knot that my master gave me that works such wonders?"So he untied the knot, and upon seeing a mere leaf with "Sri Rama" written on it, he began to laugh and scoff at it. Overcome with doubt, he thought, "What is this? How can this name play such havoc with the ocean?" As soon as this doubt rose in his mind, the rakshasa entered a watery grave due to a sudden flood of waves and rough sea.
Nama-aparadha is an utterance of the holy name that is made consciously with enmity in the heart. It is the lowest form of chanting wherein one commits any of the ten offenses against the holy name. As long as one chants with offenses, it is absolutely impossible to attain love of God. "Offenses against the holy name (nama-aparadha) are the most frightening of all kinds of sins and offenses. All other kinds of sins and offenses go away naturally and automatically as one utters harinatna, but nama-aparadha does not go away so easily." (Jaiva Dharma ch. 24)
The lives of Vijaya Kumara and Vrajanatha depicted in Jaiva Dharma show that continuous chanting of Hare Kisna japa frees one from material desires, and quickly elevates one to the perfectional stage of krsna-prema, pure love of God. If these signs of spiritual advancement are not manifesting, one can conclude that he is a nama-aparadhi. Such an offender must understand that the holy name is his only shelter for one who offends the holy name. Filled with repentance and remorse, one must beg the holy name to forgive him and accept him in His service once again. "In the book Nama-kaumudi, it is recommended that if one is an offender at the lotus feet of a Vaisnava, he should submit to that Vaisnava and be excused. Similarly, if one is an offender in chanting the holy name, he should submit to the holy name and thus be freed from his offenses." (SB 7.5.23-24 p.)
Srila Bhaktisiddhanta Sarasvati Thakura eloquently explains the need to "welcome Krsna properly" in the next quotation: "Krsna is sat-cit-ananda and that sat-cit-ananda will manifest in us as soon as we welcome the transcendental word. If we are sincere, He would come into our vision, and we would easily discover Him. We live in Kali-yuga, an atmosphere surcharged with erroneous impressions.
"So we cannot expect in the beginning to chant the Name properly without difficulty. We never welcome Krsna properly by uttering His Name. In course of our chanting hundreds of irrelevant things intervene due to our uncontrolled desires. We are full of many mundane impressions, so we must guard ourselves against committing the ten offenses while chanting the holy name of hari."
(Prabhupada Sarasvati Thakura)
Definition of Nama-aparadha
The word aparadha is composed of two syllables: apa-which means against, without, to take away, or give up; and radha- which means success, prosperity, to please, flow of affection. Literally the term nama-aparadha means to displease the holy name. In other words, Sri Krsna, who is non-different from His holy name, becomes displeased and unhappy with our offensive behavior toward His nama-rupa. Nama-aparadha is an offense committed against the holy name, which acts against one's spiritual success by taking the flow of one's affection away from the Supreme Lord. Some acaryas say the word "aparadha" means against or without Radha. Nama-aparadha, therefore, is the lowest type of chanting where Krsna (nama) is without (apa) Radha (radha). Offenses to Krsna's holy name are also offenses against Radha, who represents the topmost expression of loving affection for Krsna. Bhakti or devotion cannot exist without the presence of Srimati Radhika. Jaiva Dharma describes two kinds of obstacles or offenses: minor and major. If a minor obstacle stands in the way, the name chanted becomes a semblance of the name (namabhasa), which awards benefits after some time. If a major obstacle stands in the way, the name chanted becomes nama-aparadha, which can only be overcome by constant chanting. Committing any one of the ten offenses can constitute a major obstacle to chanting the holy name and should be carefully avoided.
Effects of Nama-aparadha
By offending sri-nama one loses his taste and attraction for sadhana-bhakti. In other words, a devotee will no longer derive any happiness from hearing and chanting, sadhu-sanga and serving Sri Guru. The world of Krsna and His devotees becomes dry, tasteless and hackneyed. Apathy toward Krsna is a diseased condition of the soul. As a sick man taking medical treatment quickly regains his taste for palatable foods, similarly, an offender who continually chants the holy name will nullify his transgressions and regain a taste for the holy name.
namaparadha-yuktanam, namany eva haranty agham
avisranti prayuktani, tany evartha-karani ca
By continuous chanting an offender to the holy name will gradually become free from sins and offenses. He will rise to the platform of offenseless chanting and eventually attain the ultimate goal
Of life, krsna prema. (Padma P. Svarga-kandha 48,49) Although a devotee tries to give up offenses, he is actually helpless and cannot do so alone. One can only get free from nama-aparadha through bhakti, the power of Krsna's name, and by the mercy of Krsna's associates.
Good Results of Nama-aparadha
"The accumulation of sins from nama-aparadha is even more dreadful than the result of committing the five maha-papa millions of times. Thus one can easily estimate the dire results of nama-aparadha. Nevertheless, there are some good results."The holy name will give whatever result the nama-aparddhi desires while he is chanting the names, but it will not award krsna-prema. At the same time, the offender has to suffer the result of his offenses against the holy name. One who commits offenses to the holy name, and one who takes the name with a wicked mentality will get the following results: In the beginning, the namaparadhi chants the name with a wicked mentality, but after sometime he occasionally chants the name free from wickedness."This chanting without a crooked mentality causes him to accumulate sukrti. Slowly, slowly, as that sukrti increases, its influence enables him to get the association of saintly people who are chanting suddha-nama. The influence of saints induces the nama-aparadhi to chant the holy names constantly, which eventually frees him from nama-aparddhas." (Jaiva Dharma ch. 25)
The Ten Offenses to the Holy Name (from Padma P.)
1. satam ninda-namnah param aparadham vitanute yatah khyatim yatam katham u sahate tad vigarham-To show envy or criticize a devotee or saintly person.
2. sivasya sri visnor ya iha guna namadi sakalam dhiyd bhinnam pasyet sa khalu hari-nama hitakarah-To think that the names or qualities of the demigods are equal to Krsna.
3. guror avajhd-To disrespect or disobey the guru.
4. sruti sastra-nindanam-To disrespect the scriptures.
5. tatharthavado-To think that the glorification of the Name is empty praise.
6. hari namni kalpanam-To imagine meanings of the Name.
7. namno balad yasya hipdpabuddhi-To commit sin on the strength of the Name.
8. na vidyate yasya yamair hi suddhih dharma-vrata-tyaga-hutadi-sarva-subha-kriya samyam api pramadah-To consider the Name on the same level as pious ac¬tions.
9. asraddadhane vimukhe'py asrnvati yas copadesah siva-namaparadhah-To give the Name to unqualified people.
10. srute'pi nama-mahatmye yah priti rahito narah aharh mamadi paramo namni so'py aparddha-krt-Not to have faith or taste in the Name even after hearing its glories, and to accept the Name with
out giving up material attachment.
Elaboration on the Ten Offenses
(1) "It is a great offense to blaspheme devotees who have completely given up material practices such as karma, dharma, jnana, yoga and tapasya to take complete shelter of the holy names. Hari-nama Prabhu will not tolerate blasphemy of those preaching the real glories of the holy name. One who accepts such devotees as the best of saintly people, and performs nama-kirtana with them will quickly get the mercy of the holy name." (Jaiva Dharma)
(2) "Thinking that other demigods like Siva are supreme controllers separate from Lord Krsna. It should be known that the various devatas are the vibhutis or expanded energies of Lord Krsna. With this understanding the fault of considering them to be different than Krsna, or thinking that there are numerous Supreme Lords, will Cease." (Ajna-Tahal) "The first explanation is this. Although Lord Visnu and Lord Siva are the leaders of the demigods, the truth is that Lord Siva and the other demigods have no power independent of Lord Visnu. "The second interpretation is this. It is also an offense to the holy name to think that the names, forms, qualities and pastimes of the all-auspicious (siva) Supreme Personality of Godhead are different from the eternally perfect, transcendental body of the Lord. By performing krsna-nama sankirtana with this sambandha-jnana one will not commit this offense to the holy name." Jaiva Dharma)
(3) "Disregard for the spiritual master. There are two kinds of gurus: the diksa-guru and the siksa-guru. One should have faith in the words of the guru and consider him to be either a specific mani
festation of Krsna, or Krsna's eternally dear, pure truth (nitya- prestha suddha-tattva)." (Ajna-Tahal) "One should have unwavering devotion to the spiritual master who gives one the holy name (nama-guru), for the holy name is the highest of all spiritual activities. It is nama-aparddha to minimize the position of the nama-guru, thinking that he only knows about nama-sastra, whereas scholars of Vedanta and other sastras actually know the meaning of the sastras. No guru is superior to one who knows the truth of the holy name (nama-tattva-vidguru). Thus, to think that he is less important is an offense to the holy name."(Jaiva Dharma)
(4) "Blasphemy of the revealed scriptures (sruti-sastra nindanam). The sruti-sastras comprise all the following: the Vedas; the Puranas and dharma-sastras that supplement the Vedas; the Bhagavad-gita-sastra, which is the embodiment of the Vedic siddhanta; the Brahma-sutra, which is the manifestation of the Vedic mimamsa- darsana; the Srimad-bhagavata, which is the purport (bhashya) of the Brahma-sutra; the expansions of the Vedas such as the Itihasas (histories) and various Satvata-Tantras (esoteric worship manuals in the mode of goodness); and finally, all the bhakti-sdstras written by numerous mahajans which represent extensive commentaries on all the above-mentioned scriptures. One must have particular faith in all these sastras." (Ajna-Tahal)
"The Vedas and Upanisads are full of slokas glorifying the holy name. Unfortunately, some people neglect these slokas, and give more respect to other instructions of the srutis. Thus they commit nama-aparddha by blaspheming the parts of the scriptures proclaiming the glories of the holy name. Such offenders will not develop any taste for the holy name. One should perform harinama with the understanding that the slokas describing the glories of the holy name are the crest jewels of all the Vedas." (Jaiva Dharma)
(5) "Interpretation of the name of Hari; in other words, concluding that the glories of the holy name (nama-mahatmya) as recorded in the scriptures are merely exaggerated praises." (Ajna-Tahal)
"The Jaimini-samhitd explains this offense as follows:
sruti-smrti-puranesu, nama-mahatmya-vacisu
ye 'rtha-vdda iti bruyur, na tesam niraya-tsayah
Persons who claim that the glories of the holy name described in the Sruti, Smrti and Puranas are exaggerations live always in hell." "Although the sastric descriptions of the holy name's glories are completely true, karmis and jnanis declare that they are exaggerations intended to create a taste for the holy name. Such namaparadhis will never get taste for hari-nama. "One should perform hari-nama with full faith in the sastras, and avoid the association of those who give mundane explanations. If somehow you see such a person, you should immediately take bath with your clothes on. That is the instruction of Lord Gauranga.
(6) "The sixth offense is to consider sri-bhagavana-nama to be imaginary. Harinama is eternal spiritual reality-the Absolute Truth. If one thinks He is imaginary, one can never attain His mercy.
(7) "Conducting sinful activities on the strength of chanting the holy name. By chanting the holy name of the Lord with faith, one's previous sinful reactions are destroyed and one loses the taste to commit further sinful actions. But if one desires to commit sins with the hope that the holy name will afterwards eradicate them, then that is an offense.
(8) "When one wishes that the holy name will bestow rewards of bhoga or moksha, considering the name to be equal to pious actions like dharma (religiosity), vrata (following vows), or tyaga (renunciation), then he is an offender unto the holy name (namaparadhi).
(9) "It is an offense to give the holy name to others who are faithless, and to those who are averse or disinclined to hear about it. Instructions on hati-ndma should not be given to those whose faith will not be kindled; the glories of the holy name (nama-mahatmya) should be spoken only to those whose sraddha may arise." (Jaiva Dharma)
(10) "To not have full faith or taste even after hearing about the glories of the holy name. It is an offense for persons who are full of a sense of false egotism and possessiveness (ahamta-mamata) to engage in the practice of chanting hari-nama. When one considers the material body to be the self, and develops false vanity based on such a body, imagining material objects to be one's own property and thereby becoming attached to them, then such a person naturally commits hari-nama dparddha. This is because he is cheated from the knowledge that the sadhya (the goal) as well as the sadhana (the practice for reaching that goal) are both spiritual." ("Ajna-Tahai"in Gitavali) Srila Bhaktisiddhanta Sarasvati Thakura describes the tenth offense: "The holy name is never revealed to one who is situated in the bodily concept of life and thinks in terms of "I" and "mine." If one doesn't reject the enjoying mentality, the transcendental platform Will never be attained." (Prakrta Rasa Sata Dusini V.4)