Ten offenses when chanting

livingentity · July 11, 2003

It appears that we are done with number one so I vote that we go on to number two...

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

Someone here has decided to take offense to this instruction as if we just made this list up out of our heads.

This is not the case Offended guest. Please re-read number two and you will see that there is no reason to be so defensive to and/or offended by this instuction.

Let's please discuss this in a rational, non-argumentive fashion.

theist · July 11, 2003

Thanks LE,

TRANSLATION SB 1.2.26

Persons who are serious about liberation from the material conditions are certainly non-envious and respectful to all and yet they reject the horrible and ghastly forms of demigods and do worship the all blissful forms of Vishnu and his plenary portions.

PURPORT

The Supreme Personality of Godhead Sri Krishna, Who is the Original Person of the Vishnu categories, expands Himself in two different categories namely integrated plenary portions and separated parts and parcels. The separated parts and parcels are the servitors and the integrated plenary portions of Vishnu Tatwas are the worshipful object of being served.

All demigods who are empowered by the Supreme Lord are also separated parts and parcels. They do not belong to the categories of Vishnu Tatwa. The Vishnu Tatwas are equally powerful living beings like the original Form of the Personality of Godhead and they display only different categories of powers in consideration of different time and circumstances. The separated parts and parcels are powerful by limitation. They have not got ultimited power like the Vishnu Tatwas. As such the Vishnu Tatwas or the plenary portions of Narayana the Personality of Godhead are never to be classified in the same categories of the parts and parcels. If any one does so he becomes at once offender by the name Pasandi. In the age of Kali many foolish persons commit such unlawful offences and equalise the two categories as one and the same.

The seperated parts and parcels have different postions in the estimation of material powers and some of them are like Kala Bhairaba, Smashan Bhairaba, Shani, Mahakali, Chandika. These demigods are worshipped mostly by those who are in the lowest categories of the mode of darkness or ignorance and there are others who are in the modes of passion to worship demigods like Brahma, Shiva, Surya, Ganesh and many such deities urged by the desire of material enjoyment. But those who are actually situated in the mode of goodness Satwa Guna of the material nature, do worship only Vishnu Tatwas. Vishnu Tatwas are represented by various names and forms such as Narayana, Damodara, Vaman, Govinda, Adhoksaja, etc. The qualified Brahmins do worship the Vishnu Tatwas represented by the Shalagram Shila and so also some of the higher castes like the Kshatriays and Vaishyas also do worship the Vishnu Tatwas generally.

Such highly qualified Brahmins situated in the mode of goodness have no grudge against the mode of worship of others. They have all respects for other demigods even though they are ghastly looking like the Kala Bhairaba or Mahakali etc. They know very well taat these horrible features of the Supreme Lord are all different servitors of the Lord under different conditions, but yet they reject the worship of such horrible or good looking features of the demigods and they concentrate only on the Forms of Vishnu because they are serious about liberations from the material conditions. The demigods even to the stage of Brahma the Supreme of all the demigods, can not offer liberation to any body. Hiranya Kashipu underwent a severe type of penances for becoming eternal in life but his worshipful deity Brahma could not satisfy him with such blessings. Therefore Vishnu is called Muktipada or the Personality of Godhaad who can bestow upon us Mukti liberation and none else. The demigods being as good as other living entities within the material world they are all liquidated at the time of annihilation of the material structure. They are themselves unable to get liberation and what to speak of giving liberation to their different devotees. The demigods can award upon the worshippers some temporary benefit only and not the ultimate one.

It is for this reason only the candidates for liberatiou do, deliberately reject the worship of other demigods although they have no disrespect for any one of them.

SB 1.2.26

gHari · July 12, 2003

From Srimad Bhagavatam chapter 2.2.30 purport:<blockquote>Lord SrI Caitanya, therefore, made it easier for the prospective devotee of the present age in the following specific manner. Ultimately there is no difference in the result. The first and foremost point is that one must understand the prime importance of bhakti-yoga. The living beings in different species of life are undergoing different terms of encagement according to their fruitive actions and reactions. But in the execution of different activities, one who secures some resources in bhakti-yoga can understand the importance of service to the Lord through the causeless mercy of the Lord, as well as that of the spiritual master. A sincere soul is helped by the Lord through meeting a bona fide spiritual master, the representative of the Lord. By the instruction of such a spiritual master, one gets the seed of bhakti-yoga. Lord SrI Caitanya MahAprabhu recommends that the devotee sow the seed of bhakti-yoga in his heart and nurture it by the watering of hearing and chanting the holy name, fame, etc., of the Lord.

The simple process of offenselessly chanting and hearing the holy name of the Lord will gradually promote one very soon to the stage of emancipation. There are three stages in chanting the holy name of the Lord. The first stage is the offensive chanting of the holy name, and the second is the reflective stage of chanting the holy name. The third stage is the offenseless chanting of the holy name of the Lord. In the second stage only, the stage of reflection, between the offensive and offenseless stages, one automatically attains the stage of emancipation. And in the offenseless stage, one actually enters into the kingdom of God, although physically he may apparently be within the material world. To attain the offenseless stage, one must be on guard in the following manner.

When we speak of hearing and chanting, it means that not only should one chant and hear of the holy name of the Lord as RAma, KRSNa (or systematically the sixteen names Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare), but one should also read and hear the Bhagavad-gItA and SrImad-BhAgavatam in the association of devotees. The primary practice of bhakti-yoga will cause the seed already sowed in heart to sprout, and by a regular watering process, as mentioned above, the bhakti-yoga creeper will begin to grow.

By systematic nurturing, the creeper will grow to such an extent that it will penetrate the coverings of the universe, as we have heard in the previous verses, reach the effulgent sky, the brahmajyoti, and go farther and farther and reach the spiritual sky, where there are innumerable spiritual planets called VaikuNThalokas. Above all of them is KRSNaloka, or Goloka VRndAvana, wherein the growing creeper enters and takes repose at the lotus feet of Lord SrI KRSNa, the original Personality of Godhead. When one reaches the lotus feet of Lord KRSNa at Goloka VRndAvana, the watering process of hearing and reading, as also chanting of the holy name in the pure devotional stage, fructifies, and the fruits grown there in the form of love of God are tangibly tasted by the devotee, even though he is here in this material world.

The ripe fruits of love of God are relished only by the devotees constantly engaged in the watering process as described above. But the working devotee must always be mindful so that the creeper which has so grown will not be cut off. Therefore he should be mindful of the following considerations:<blockquote>(1) Offense by one at the feet of a pure devotee may be likened to the mad elephant who devastates a very good garden if it enters.

(2) One must be very careful to guard himself against such offenses at the feet of pure devotees, just as one protects a creeper by all-around fencing.

(3) It so happens that by the watering process some weeds are also grown, and unless such weeds are uprooted, the nurturing of the main creeper, or the creeper of bhakti-yoga, may be hampered.

(4) Actually these weeds are material enjoyment, merging of the self in the Absolute without separate individuality, and many other desires in the field of religion, economic development, sense enjoyment and emancipation.

(5) There are many other weeds, like disobedience to the tenets of the revered scriptures, unnecessary engagements, killing animals, and hankering after material gain, prestige and adoration.

(6) If sufficient care is not taken, then the watering process may only help to breed the weeds, stunting the healthy growth of the main creeper and resulting in no fructification of the ultimate requirement: love of God.

(7) The devotee must therefore be very careful to uproot the different weeds in the very beginning. Only then will the healthy growth of the main creeper not be stunted.

(8) And by so doing, the devotee is able to relish the fruit of love of God and thus live practically with Lord KRSNa, even in this life, and be able to see the Lord in every step.</blockquote>

The highest perfection of life is to enjoy life constantly in the association of the Lord, and one who can relish this does not aspire after any temporary enjoyment of the material world via other media.</blockquote>

gHari · July 12, 2003

Sri Caitanya-caritamrita Adi-lila 8.24:<blockquote><center>‘kRSNa-nAma' kare aparAdhera vicAra

kRSNa balile aparAdhIra nA haya vikAra

</center>

kRSNa-nAma--the holy name of Lord KRSNa; kare--takes; aparAdhera--of offenses; vicAra--consideration; kRSNa--Lord KRSNa; balile--if one chants; aparAdhIra--of the offenders; nA--never; haya--becomes; vikAra--changed.

There are offenses to be considered while chanting the Hare KRSNa mantra. Therefore simply by chanting Hare KRSNa one does not become ecstatic.

PURPORT

It is very beneficial to chant the names zrI-kRSNa-caitanya prabhu-nityAnanda before chanting the Hare KRSNa mahA-mantra because by chanting these two holy names--zrI-kRSNa-caitanya prabhu-nityAnanda--one immediately becomes ecstatic, and if he then chants the Hare KRSNa mahA-mantra he becomes free of offenses.

There are ten offenses to avoid in chanting the Hare KRSNa mahA-mantra. The first offense is to blaspheme great personalities who are engaged in distributing the holy name of the Lord. It is said in the zAstra (Cc. Antya 7.11), kRSNa-zakti vinA nahe tAra pravartana: one cannot distribute the holy names of the Hare KRSNa mahA-mantra unless he is empowered by the Supreme Personality of Godhead. Therefore one should not criticize or blaspheme a devotee who is thus engaged.

SrI Padma PurANa states:

satAM nindA nAmnaH paramam aparAdhaM vitanute

yataH khyAtiM yAtaM katham u sahate tad-vigarhAm

</center>

To blaspheme the great saintly persons who are engaged in preaching the glories of the Hare KRSNa mahA-mantra is the worst offense at the lotus feet of the holy name. One should not criticize a preacher of the glories of the Hare KRSNa mahA-mantra. If one does so, he is an offender. The NAma-prabhu, who is identical with KRSNa, will never tolerate such blasphemous activities, even from one who passes as a great devotee.

The second nAmAparAdha is described as follows:

zivasya zrI-viSNor ya iha guNa-nAmAdi-sakalaM

dhiyA bhinnaM pazyet sa khalu hari-nAmAhita-karaH

</center>

In this material world, the holy name of ViSNu is all-auspicious. ViSNu's name, form, qualities and pastimes are all transcendental, absolute knowledge. Therefore, if one tries to separate the Absolute Personality of Godhead from His holy name or His transcendental form, qualities and pastimes, thinking them to be material, that is offensive. Similarly, to think that the names of demigods such as Lord Siva are as good as the name of Lord ViSNu--or, in other words, to think that Lord Siva and the other demigods are other forms of God and therefore equal to ViSNu--is also blasphemous. This is the second offense at the lotus feet of the holy name of theLord.

The third offense at the lotus feet of the holy name, which is called guror avajJA, is to consider the spiritual master to be material and therefore to envy his exalted position. The fourth offense (zruti-zAstra-nindanam) is to blaspheme Vedic literatures such as the four Vedas and the PurANas. The fifth offense (artha-vAdaH) is to consider the glories of the holy name to be exaggerations. Similarly, the sixth offense (hari-nAmni kalpanam) is to consider the holy name of the Lord to be imaginary.

The seventh offense is described as follows:

nAmno balAd yasya hi pApa-buddhir

na vidyate tasya yamair hi zuddhiH

</center>

To think that since the Hare KRSNa mantra can counteract all sinful reactions one may therefore go on with his sinful activities and at the same time chant the Hare KRSNa mantra to neutralize them is the greatest offense at the lotus feet of hari-nAma.

The eighth offense is stated thus:

dharma-vrata-tyAga-hutAdi-sarva-

zubha-kriyA-sAmyam api pramAdaH

</center>

It is offensive to consider the chanting of the Hare KRSNa mantra to be a religious ritualistic ceremony. Performing religious ceremonies, following vows and practicing renunciation and sacrifice are all materialistic auspicious activities. The chanting of the Hare KRSNa mahA-mantra must not be compared to such materialistic religiosity. This is an offense at the lotus feet of the holy name of the Lord.

The ninth offense is described as follows:

azraddadhAne vimukhe 'py azRNvati

yaz copadezaH ziva-nAmAparAdhaH

</center>

It is an offense to preach the glories of the holy name among persons who have no intelligence or no faith in the subject matter. Such people should be given the chance to hear the chanting of the Hare KRSNa mantra, but in the beginning they should not be instructed about the glories or the spiritual significance of the holy name. By constant hearing of the holy name, their hearts will be purified, and then they will be able to understand the transcendental position of the holy name.

The tenth offense is as follows:

zrute 'pi nAma-mAhAtmye yaH prIti-rahito naraH

ahaM-mamAdi-paramo nAmni so 'py aparAdha-kRt

</center>

If one has heard the glories of the transcendental holy name of the Lord but nevertheless continues in a materialistic concept of life, thinking "I am this body and everything belonging to this body is mine [ahaM mameti SB 5.5.8]," and does not show respect and love for the chanting of the Hare KRSNa mahA-mantra, that is an offense.</blockquote>

livingentity · July 12, 2003

posts, gHari!

Nectar rich!

gHari · July 12, 2003

From Teachings of Lord Kapila:<blockquote>

We should try to avoid the ten offenses in chanting the holy name, but anyone who chants Hare KRSNa sincerely is purified. Ceto-darpaNa-mArjanaM bhava-mahA-dAvAgni-nirvApanam [Cc. Antya 20.12] (SikSASTaka 1). This is the easiest process by which the mirror of the mind can be cleansed. If KRSNa sees that someone is sincerely chanting Hare KRSNa, He will help. He is within everyone, and He can understand whether one is sincere or not. KRSNa helps a sincere devotee internally and externally. Internally He helps as ParamAtmA by giving intelligence from within. DadAmi buddhi-yogaM tam. Externally He helps as His representative, the spiritual master.</blockquote>

Narada-bhakti-sutra 4.68<blockquote><center>kaNThAvarodha-romAzrubhiH parasparaM lapamAnAH pAvayanti kulAni pRthivIM ca

</center>

kaNTha--of the throat; avarodha--with blockage; roma--with bodily hair (standing erect); azrubhiH--and with tears; parasparam--among one another; lapamAnAH--conversing; pAvayanti--they purify; kulAni--their communities; pRthivIm--the earth; ca--and.

Conversing among one another with throats choked, hair standing on end, and tears flowing, the Lord's intimate servants purify their own followers and the whole world.

PURPORT

One may ask, "Does NArada expect me to also become a great devo-tee and experience such ecstasy?" The answer is yes, the ecstasy of devotional service is open to all. But a humble devotee may think himself unfit to experience the advanced stages of KRSNa consciousness for many lifetimes. We may respond best to a sUtra like this by trying to appreciate, at least slightly, the wonderful influence of the great souls who have come to this earth. This will inspire us to seek the association of the servants of the servants of such great souls, to assist them in their mission, and to receive shelter from them against the world of mAyA.

The symptoms of ecstasy should not be imitated, but it is not wrong to aspire to experience them. In The Nectar of Devotion, RUpa GosvAmI encourages us to develop a spontaneous attachment for serving the Lord without any desire for profit. SrIla PrabhupAda writes,

In other words, one should learn how to cry for the Lord. One should learn this small technique, and one should be very eager and actually cry to become engaged in some particular type of service. This is called laulyam, and such tears are the price for the highest perfection. [The Nectar of Devotion, p. 84]

The absence of warm or spontaneous feelings for the Lord may indicate that we are still committing one or more of the ten offenses against the holy name, or that we are indulging in some of the vices mentioned in the NArada-bhakti-sUtra. As Lord Caitanya, taking the role of the neophyte, laments in His SikSASTaka (2), "I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting."

Although the bodily transformations symptomatic of ecstatic love of God (bhAva) are sometimes exhibited by great souls, pretenders may imitate them. Real bhAva, however, is manifested by steady symptoms:

BhAva is definitely displayed in the matter of cessation of material desires (kSAnti), utilization of every moment in the transcendental loving service of the Lord (avyartha-kAlatvam [Cc.Madhya 23.18-19]), eagerness for glorifying the Lord constantly (nAma-gAne sadA ruciH), attraction for living in the land of the Lord (prItis tad-vasati-sthale [Cc.Madhya 23.18-19]), complete detachment from material happiness (viraktiH), and pridelessness (mAna-zUnyatA). One who has developed all these transcendental qualities is really possessed of the bhAva stage, as distinguished from the stonehearted imitator or mundane devotee. [bhAg. 2.3.24, purport]

The influence of pure devotees of the Lord is very great. Their conversations are entirely KRSNa conscious, and that is why they purify everyone who hears them, and even the place they inhabit. When bona fide devotees perform kRSNa-kIrtana or discuss topics concerning KRSNa, the Lord is personally present:

The topics of Lord KRSNa are so auspicious that they purify the speaker, the hearer, and the inquirer. They are compared to the Ganges waters, which flow from the toe of Lord KRSNa. Wherever the Ganges waters go, they purify the land and the person who bathes in them. Similarly, kRSNa-kathA, or the topics of KRSNa, are so pure that wherever they are spoken the place, the hearer, the inquirer, the speaker, and all concerned become purified. [bhAg. 2.1.1, purport]

The practical effect of a devotee's influence is that people take up spiritual life and abandon their sinful habits. Without devotional reform in society, humanity will degrade to a barbaric species. PrabhupAda writes, "Men face each other in enmity just like cats and dogs snarling. SrI IzopaniSad cannot give advice to the cats and dogs, but it delivers the message of Godhead to man through the bona fide AcAryas, or holy teachers" (IzopaniSad 1, purport).

At least on an individual basis every sane person should save himself by coming forward to render service and to hear from VaiSNavas of the caliber NArada describes in this sUtra. If one is under the protection of a pure devotee and sincerely renders service to him in bhakti-yoga, one will be able to counteract all sinful reactions, including the accumulated sinful karma of the whole world population. NArada praises the influence of devotees, but Lord KRSNa praises the influence of NArada:

If someone is able, by chance, to see face to face a great saintly person like NArada, who is always serene and merciful to everyone, then immediately that conditioned soul becomes liberated. This is exactly like being situated in the full light of the sun; there cannot be any visionary impediment. [KRSNa, p. 97]</blockquote>

From Sri Namamrita:<blockquote>To become free from offenses to the holy name, one must continue to chant constantly:

While chanting the holy name of the Lord, one should be careful to avoid ten offenses....

There is no way to atone for any of these offenses. It is therefore recommended that an offender at the feet of the holy name continue to chant the holy name twenty-four hours a day. Constant chanting of the holy name will make one free of offenses, and then he will gradually be elevated to the transcendental platform on which he can chant the pure holy name and thus become a lover of the Supreme Personality of Godhead.

It is recommended that even if one commits offenses, one should continue chanting the holy name. In other words, the chanting of the holy name makes one offenseless. 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.

SrImad-BhAgavatam 7.5.23–24

Repeated chanting brings one to the stage of offenseless chanting:

The chanting of the Hare KRSNa mantra is recommended even for persons who commit offenses, because if they continue chanting they will gradually chant offenselessly. By chanting the Hare KRSNa mantra without offenses, one increases his love for KRSNa....

SrIla VizvanAtha CakravartI ThAkura quotes this verse from the Padma PurANa:

nAmAparAdha-yuktAnAM

nAmAny eva haranty agham

avizrAnti-prayuktAni

tAny evArtha-karANi ca

Even if in the beginning one chants the Hare KRSNa mantra with offenses, one will become free from such offenses by chanting again and again. PApa-kSayaz ca bhavati smaratAM tam ahar-nizam: one becomes free from all sinful reactions if one chants day and night, following the recommendation of SrI Caitanya MahAprabhu.

SrImad-BhAgavatam 6.3.24

SankIrtana-yajJa, the chanting of the holy name, should be performed constantly, all over the world:

MahArAja BArhiSat dived very deeply into the fruitive activities of sacrifice. This means that as soon as he finished one yajJa in one place, he began performing another yajJa in the immediate vicinity. At the present moment, there is a similar need to perform saGkIrtana-yajJa all over the world. The KRSNa consciousness movement has started performing saGkIrtana-yajJa in different places, and it has been experienced that wherever saGkIrtana-yajJa is performed, many thousands of people gather and take part in it. Imperceptible auspiciousness achieved in this connection should be continued all over the world. The members of the KRSNa consciousness movement should perform saGkIrtana-yajJas one after another, so much so that all the people of the world will either jokingly or seriously chant Hare KRSNa. Hare KRSNa, KRSNa KRSNa Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare, and thus they will derive the benefit of cleansing the heart.... It is not possible at the present moment to perform repeated yajJas as MahArAja BArhiSat performed, but it is within our means to perform saGkIrtana-yajna, which does not cost anything. One can sit down anywhere and chant Hare KRSNa, Hare KRSNa, KRSNa KRSNa, Hare Hare/ Hare RAma, Hare RAma, RAma RAma, Hare Hare. If the surface of the globe is overflooded with the chanting of the Hare KRSNa mantra, the people of the world will be very, very happy.

SrImad-BhAgavatam 4.24.10

An advanced devotee (madhyama-bhAgavata) is distinguished from a neophyte by his constant chanting of the holy name (and by his stressing the importance of chanting):

[inhabitant of KulIna-grAma to Lord Caitanya]: The inhabitant of KulIna-grAma said, "Please let me know who is actually a VaiSNava and what his symptoms are." Understanding his mind, SrI Caitanya MahAprabhu smiled and gave the following reply. "A person who is always chanting the holy name of the Lord is to be considered a first-class VaiSNava, and your duty is to serve his lotus feet."

SrIla BhaktisiddhAnta SarasvatI ThAkura says that any VaiSNava who is constantly chanting the holy name of the Lord should be considered to have attained the second platform of VaiSNavism. Such a devotee is superior to a neophyte VaiSNava who has just learned to chant the holy name of the Lord. A neophyte devotee simply tries to chant the holy name, whereas the advanced devotee is accustomed to chanting and takes pleasure in it. Such an advanced devotee is called madhyama-bhAgavata, which indicates that he has attained the intermediate stage between the neophyte and the perfect devotee.... An intermediate devotee is greatly attracted to chanting the holy name, and by chanting he is elevated to the platform of love. If one chants the holy name of the Lord with great attachment, he can understand his position as an eternal servant of the spiritual master, other VaiSNavas and KRSNa Himself. Thus the intermediate VaiSNava considers himself kRSNa-dAsa, KRSNa's servant. He therefore preaches KRSNa consciousness to innocent neophytes and stresses the importance of chanting the Hare KRSNa mahA-mantra.

SrI Caitanya-caritAmRta Madhya-lIlA 16.71–72

Pure devotees in the renounced order should have no other occupation than chanting the holy name:

[Lord Caitanya to Govinda dAsa]: "A person in the renounced order should always chant the holy name of the Lord. He should beg some alms to eat, and he should sustain his life in this way."

As stated in the Hari-bhakti-vilAsa at the end of the Twentieth VilAsa (366, 379, 382):

kRtyAny etAni tu prAyo

gRhinAm dhaninAM satAm

likhitAni na tu tyakta-

parigraha-mahAtmanAm

prabhAte cArdha-rAtre ca

madhyAhne divasa-kSaye

kIrtayanti hariM ye vai

te taranti bhavArNavam

evam ekAntinAM prAyaH

kIrtanaM smaraNaM prabhoH

kurvatAM parama-prItyA

kRtyam anyan na rocate

A well-to-do householder VaiSNava cannot live like a person in the renounced order who completely takes shelter of the holy name. Such a householder should chant the holy name of KRSNa in the morning, at midday and in the evening. Then he will be able to cross beyond nescience. Pure devotees in the renounced order, however, who fully surrender to the lotus feet of KRSNa, should chant the holy name of the Lord with great love and faith, always thinking of KRSNa's lotus feet. They should have no other occupation than chanting the holy name of the Lord. In the Bhakti-sandarbha, SrIla JIva GosvAmI says:

yadyapi zrI-bhAgavata-mate paJca-rAtrAdivad-arcana-mArgasyAvazyakatvaM nAsti, tad vinApi zaraNApatty-AdInAm ekatarenApi puruSArtha-siddher abhihitatvAt.

SrI Caitanya-caritAmRta Antya-lIlA 6.223

One who chants the holy name of the Lord constantly during one's life can, at the time of death, return home, back to Godhead:

[sukadeva GosvAmI to King ParIkSit]: While suffering at the time of death, AjAmila chanted the holy name of the Lord, and although the chanting was directed toward his son, he nevertheless returned home, back to Godhead. Therefore if one faithfully and inoffensively chants the holy name of the Lord, where is the doubt that he will return to Godhead?

At the time of death one is certainly bewildered because his bodily functions are in disorder. At that time, even one who throughout his life has practiced chanting the holy name of the Lord may not be able to chant the Hare KRSNa mantra very distinctly. Nevertheless, such a person receives all the benefits of chanting the holy name. While the body is fit, therefore, why should we not chant the holy name of the Lord loudly and distinctly? If one does so, it is quite possible that even at the time of death he will be properly able to chant the holy name of the Lord with love and faith. In conclusion, one who chants the holy name of the Lord constantly is guaranteed to return home, back to Godhead, without a doubt.

SrImad-BhAgavatam 6.2.49</blockquote>

It sounds like Ratha Yatra is the perfect opportunity to chant 64 rounds the day before, and then chant all day at the festival. Never take your beads out of your hand **; your body will take care of itself in the ocean of Ratha Yatra ecstasy. Lots of sadhu-sanga. Sing loudly for Lord Jagannatha. Do this, and we can lock this thread up.<blockquote>** Be sure to take some water with you so if you do take your hand out of the beadbag you can wash your hands and mouth and begin again - like the little sparrow rescuing her eggs from the ocean. The one chanting is who you really are.</blockquote>

gHari

July 13, 2003

The holy name is not a physical sound, but the descent of the spiritual realm through sound vibration- golokera prema-dhana, hari-nama-sankirtana.The name is all spiritual-cinmaya.Thus it is beyond material contamination and can connect us to the higher reality. Yet the external sound of the letters alone is never the real name, namaksara bahiraya bate tabu name kabu naya(Prema Vivarta7.1). The proper understanding of the name must be present in order to attract the name. The name is the object of loving service, and we must adopt a service disposition to approach the name.

The second verse of the Siksastakaexplains that we are unfortunate because, in spite of the merciful nature of the name, we commit offenses and therefore do not achieve any attachment for chanting the holy names, durdaivam idrsam ihajani nanuragah.Only the physical aspect of the holy name is represented in nama aparadha.Success lies in offenseless chanting. Although devotees are aware of the offenses to the name, many are incapable of avoiding them. To make matters worse, many cannot absolve themselves once they have committed an offense. If one continues to chant while committing offenses, one will never taste the fruits of prema.

Even in the dawning of the holy name which occurs before pure offenseless chanting, the inner substance of the name is not present. Namabhasagives us a slight connection with the holy name. It is neither offensive nor filled with the mood of service. Namabhasacan give us mukti,but not entrance into the spiritual world.

Through namabhasa,the jivais absolved of all sins and gradually reaches the highest stage of chanting, suddha-nama,or the pure name. This pure stage can only be reached when one is firmly established in the knowledge of sambandha-tattva,or the correct understanding of the relationship between the Lord and his energies. The spiritual master will instruct the disciple in this sambandha-jnana and encourage him to engage in the abhidheya,or the culture of suddha-nama.One obtains love of Krsna (prayojana) only after reaching this stage of pure chanting. The offenses and remedies as related by Haridasa Thakura to Sri Chaitanya Mahaprabhu in the Harinama Cintamaniare as follows [these offenses are also given in the Padma Purana Brahma Khanda25.15-18 in a slightly different order]:

1. Satam ninda namnah paramam aparadham vitanute.

The first and foremost offense is sadhu-ninda--to offend or criticize a saintly person. Nindaimplies animosity, malice, and other similar such feelings towards a Vaisnava.

A saintly person is one who is completely surrendered to Lord Krsna and is always expounding the glories of the holy name. One cannot distribute the glories of the holy name unless one is empowered by the Lord, krsna-sakti vina nahe tara pravartana(Cc. Antya-lila7.11). therefore, one should not criticize a person who is thus engaged. The abode of Lord Krsna's mercy is the Vaisnava, the true friend of all living beings.

Criticism of a Vaisnava includes criticizing his caste or social position, an unpremeditated accidental falldown, and the last traces of his previous sins or sinful activities committed prior to his surrender to Lord Krsna. Krsna never tolerates offenses to Vaisnavas, even for one who is supposedly a great devotee, and bhaktigoes far away at the first indication of Vaisnava aparadha.Indeed, this offense is compared to an elephant uprooting and trampling one's creeper of devotion: yadi vaisnava-aparadha uthe hati mata.(Cc. Madhya-lila19.156)

The only remedy for this offense is to fall at the feet of the offended devotee and with sincerity and genuine remorse beg forgiveness. One should try to satisfy the offended Vaisnava with obeisances and various praises. By nature, devotees are very kind and softhearted and will easily forgive the offender. But if for some reason the Vaisnava is not satisfied by our apology, we should render services to him according to his desires for many days. Sometimes the offense is so grievous that the Vaisnava's anger does not abate. Then, in extreme remorse, one should take full shelter of nama-sankirtana.In time, nama-kirtanawill deliver one from the offense.

One might think that there is no necessity to humbly and respectfully approach the offended Vaisnava and offer service because the holy name is sufficient to delive an offender, namaparadha-yuktanam namany eva haranty agham(Padma Purana, Brahma Khanda25.23). This thinking, however, makes one guilty of further aparadha. Additionally, one cannot minimize the offense by pointing out an apparent defect in the offended devotee. In this respect the Padma Purana(BK 25.9-10) states: sarvacara vivarjitah sathadhiya vratya jadvancakah."Even a person of bad character devoid of proper behavior, a cheater devoid of samskarasand full of worldly desires, must be considered a sadhuif he surrenders to the Lord."

Should one offend a maha-bhagavata,one should not be fooled into thinking that one's offense is meaningless because that Vaisnava does not take offense or become angry. This is the nature of the greatly elevated soul. But the dust of his feet will not tolerate any offense, sersyam mahapurusa-.-pamsubhir nirasta-tejahsu tad eva sobhanam,"Those who envy exalted souls are certainly diminished by the dust of their lotus feet." (Bhag.4.4.13) Nor does Krsna himself forgive the Vaisnava offender, as the Vaisnavas are his very heart--sadhavo hrdayam mahyam(Bhag.9.4.68).

2. Sivasya sri-visnor ya iha guna-manadi sakalam. It is offensive to try to separate the Lord from his holy name, transcendental form, qualities, or pastimes, considering them material. To chant the holy name while maintaining mayavada thought--that the Lord is formless is also namaparadha.The demigods are engaged by Sri Krsna, and they have to discharge their duties according to his order. They are never equal or superior to Krsna. To worship the demigods for some benediction, considering them separate from or superior to the Supreme Lord, thus neglecting the worship of the Lord, is offensive. Haridasa Thakura relates that it is also an offense to accept remnants from demigod worship. However if a devotee worships Lord Krsna and offers the remnants to the demigods, it is not offensive to accept these remnants.

The names of the demigods are all names of Krsna. He is, for example, also Siva, auspicious. Performing sacrifices in which these demigods are petitioned without fruitive desire is also bhakti as in the instance of the gopis'worship of all the demigods.

Those without thorough knowledge say that Visnu is the Lord, not Siva or that Siva is the Lord, not Visnu. Absorbed in such arguments, devotees commit namaparadha.If such offenders can become enlightened by a devotee with thorough knowledge, they can realize the way in which Siva and Visnu are nondifferent, as well as understand that Siva is himself a Vaisnava. With this realization, and by doing nama-kirtana,they can nullify their aparadha.

3. Guror avajna.One must never consider the spiritual master to be an ordinary conditioned soul--acaryam mam vijaniyan navamanyeta karhicit(Bhag.11.17.27), "I myself am the acarya.Do not think that the guru is an ordinary man. I myself reside within the heart of gurudevafor the benefit of the disciple." Nor should one disregard the instructions of one's spiritual master--ajna gurunam hy avicaraniya(Raghu-vamsa Purana14.46). One's spiritual advancement depends on pleasing the bona-fide spiritual master--yasya prasadad bhagavat-prasado(Gurvastakam8). Without the grace of the spiritual master, one cannot make any advancement--yasyaprasadan na gatih kuto 'pi(Gurvastakam8). One should only engage in Deity worship when authorized by the spiritual master. Even before chanting the holy name, the sincere disciple should remember his spiritual master and his instructions. We must see our spiritual master as the agent of the Lord. We should understand that if our attempt to attain the supreme absolute truth is sincere, then the Lord himself will come to deliver us through a particular agent. Thus the scriptures instruct us to see our guru as the representative of the Lord, because no one can give us Krsna but him. Haridasa Thakura comments, "Never disrespect the articles used by the spiritual master such as his seat, bed, shoes, etc. Whenever and wherever a disciple sees his spiritual master, he should offer his prostrated obeisances to him with prayers. The Guru'sname must be uttered with great reverence. His orders are never to be disobeyed. Always be eager to honor his remnants and do not say anything that is displeasing to him. Fall humbly at his feet and beg shelter from him, and in this way act to please him. Simply by behaving in this way, one can easily develop a taste for chanting.

"One who disrespects the spiritual master commits a serious offense that will expel him from the path of pure devotion. The spiritual master, Lord Krsna, and the Vaisnavas must be worshipped with equal devotional fervor. Undeviating faith and devotion in the spiritual master will lead to pure chanting and the final goal of obtaining love of God--krsna-prema."

If a disciple offends his spiritual master, he must give up such offensive activity, sincerely repent and fall at the guru'sfeet and beg forgiveness.

4. Sruti-sastra-nindanam.Vedic literatures (such as the four Vedasand the Puranas) or other literatures in pursuance of the Vedicconclusions are free from mistakes. They glorify the holy name from beginnin to end, tat tu samanvayat(Vs 1.1.4). These transcendental literatures conclusively establish the supreme spiritual truths. It is offensive to criticize or disregard them.

For independent-natured people, completely blinded by material desires

and unfit for practicing bhakti,the srutisvery mercifully try to make the authority of sastraattractive. This is the purpose of the karma-kandasection of the Vedas.By offering material gain in return for Vedicadherence and stressing the perfect execution of all injunctions, the karma-kandaultimately awakens faith in the Vedasin the heart of the common man.

Those who have purified their hearts through such Vedicadherence

then develop interest in the final portion of the Veda,its' conclusion, Vedanta. Vedantaanswers questions about the nature of consciousness indirectly. It speaks of Krsna, or Brahman,in terms of our oneness with him as much as the karma-kandaspeaks of our difference from him and the need to worship him and his agents. Both sections of the Vedaare ultimately leading us in the direction of bhaktiwhen understood in context. This truth is revealed through the Vedanta-sutra--Srimad-Bhagavatam.Thus even those sections of the Vedasthat do not directly glorify bhaktishould be respected.

One may be relieved of the grevious offense of disrespecting the Vedasonly by lavishly and repeatedly glorifying the Vedicliteratures with the same mouth that criticized them. One should joyfully worship the Vedic literatures with tulasiand flowers.

5. Hari-namni kalpanam.To think that the superexcellent qualities of the holy name are exaggerated is also an offense. It is offensive to think that the glories fo the holy name are overstated in the scriptures just to increase one's faith in chanting. All the revealed scriptures are filled with unending glorification of the holy name's exalted qualities.

To doubt these statements is offensive. Haridasa Thakura elaborates in the Harinama Cintamani,"Only a hardened atheist thinks the passages of srutiand smrtiscriptures describing the super-excellent qualities of the name contain exaggerations. Whoever commits such an abominable offense rots eternally in hell. Only a reprobate thinks that exaggeration has been used to help inculcate faith and taste in chanting. He has no idea of the purport of the scriptures or of what is beneficial for humanity. He takes everything backwards. Since this person has no reserve of previous pious activities, he can never develop faith in the edicts of devotional service. A person with insufficient piety cannot acquire a taste for chanting and will not have adequate faith in its unlimited results."

One who commits this offense of doubting the glories of the holy name must approach an assembly of Vaisnavas with great humility and hear the Lord's glories from a pure devotee. He must reveal to them his offense to the holy name and beg their forgiveness. The Vaisnavas, being merciful by nature and realized in the glories of the holy name, will quickly deliver the offender from his fate.

6. Namno balad yasya hi papa-buddhir.A devotee may accidentally commit a sinful activity due to a sudden weakness of heart, but such an unpremeditated falldown is washed away by his volumes of devotional service and continuous chanting. However, it is most abominable to commit sin on the consideration that one may then chant and become free of the sin. If one does this, the effect of the sin will increase rather than be destroyed.

Sin happen in two ways: due to sudden weakness or mistake and by premeditation. There is a vast difference between the two. The scriptures declare that one name is sufficient to clear all reactions to all the sins one may commit. However, a person cannot utilize the Lord's name for his own service. Should one make this mistake, one must wholeheartedly take the association of pure Vaisnavas who will offer soothing words and protection from further sin. When undeviating faith in the Lord's holy name develops, the propensity to sin is eradicated.

Haridasa Thakura elaborates further in the Harinama Cintamani,"Chanting gradually diminishes the propensity to sin and simultaneously purifies the consciousness. At this juncture, the taste for chanting begins to manifest and the inclination to commit sinful activities vanish, though a faint residue of previous sinful activity still lingers in the consciousness. The receding sinful reactions leave an odor of sinful habit hanging in the air, but the chanter's contact with the name engenders a purity of willpower and mind that overcomes this clinging stigma of sin. The propensity to sin is like a highway robber attacking a traveler. As the robber flees upon one's cries for help, the pure devotees are our guardians of protection who will chase away these sinful propensities."

7. Asraddadhane vimukhe'py asrnvati.The verdict of the scriptures is that sraddha,firm faith, is an indispensable ingredient for proper chanting of the holy name. Therefore, it is an offense to intiate someone into the chanting of the holy name when that person does not have faith in the name and is not able to appreciate the spiritual significance of the holy name.

Sraddhameans to have complete conviction that chanting the holy name automatically fulfills all duties. One without this faith will simply commit increasing offenses to the holy name and burden the intiating guruwith a bad reaction. Should the guruinadvertently intiate a faithless person, he must immediately reject the insincere disciple and announce his mistake to the Vaisnava community.

By hearing the public chanting of the holy hames even fallen and faithless people can obtain sufficient sukrti to meet a pure Vaisnava and receive the holy name from him. Therefore, the holy name should be congregationally chanted everwhere.

8. Dharma-vrata-tyaga-hutadi-sarva.To equate the chanting of the holy name with pious activities is also namaparadha.It is caused by one's sinful activities, such as offenses to the Vaisnavas. Minimizing the holy name is offensive because pious activities will give only partial success in the material realm, whereas the name proper brings us to the lotus feet of the Lord himself. Only the shelter of Vaisnava association will free one of this offense. Haridasa Thakura relates to Sri Chaitanya Mahaprabhu in the Harinama Cintamani,"The holy name is fully spiritual and transcendental. Though the jivais spiritual, he thinks himself material due to ignorance. Consequently, he thinks that everything, including the holy name of the Lord, is likewise material. Thus chanting of Lord Krsna's holy name came to be categorized as subhakarma(pious activity); jivaswith mayavadilearnings are convinced that this is right and proper. But those who adhere to this view are excluded from the path of devotional service. "O Lord, other pious activities can never be equal to chanting the name. All of the Supreme Lord's direct names are nondifferent from him, unlike objects made of inert matter, which are separate from their names.

The holy name of the Lord chanted by the pure devotee descends directly from Goloka, the spiritual sky. The pure name then emanates out of his soul and permeates his entire body, dancing on the top of his tongue. One who chants with this understanding is actually chanting the name." Haridasa Thakura further recommends that to again develop the proper attitude towards the chanting of the holy name a devotee must smear his body with the dust of the fee of a so-called low-caste householder Vaisnava. He should then drink the water that has washed that Vaisnava's feet and eat the remnants of his food.

9. Api pramadah.To chant inattentively is also namaparadha.It is to invite the Lord's presence and at the same time ignore him. The three types of negligence in chanting are: apathy (no determination), laziness, and distraction by unimportant unrelated activities. Negligent chanting sows the seeds of anarthas,and no amount of such chanting will ever produce a taste for the name.

To remedy these anarthas,one must regularly chant with great care and attention a fixed number of rounds. One should also chant in the association of saintly Vaisnavas. Such advanced devotees constantly meditate on the Lord's holy name and are very careful to never indulge in mundane talk or activities. One must be very careful to chant quality names, paying particular attention to pronounce the names distinctly. In this way, by constant chanting, one's spontaneous attraction for the Lord's names will manifest.

Haridasa Thakura relates in the Harinama Cintamani,"A devotee must diligently complete the prescribed number of holy names according to his vow, and he must always check that he chants his rounds sincerely. Those who chant distractedly are always eager to somehow complete the fixed number of holy names and be done with it. It is important to concentrate on the quality of the chanting and not on trying to artificially increase the number of holy names. The name of the Lord should be pronounced distinctly. Only by the grace of the Lord can this be achieved. Thus one should pray to the Lord that he never falls victim to the wiles of the illusion and distraction, and that he can continue to taste the full nectar of the holy name."

By himself, the insignificant jivacan never overcome these anarthas;it is only by the Lord's mercy that he may do so. Therefore, one must continuously beg for the Lord's mercy with great humility and chant in a mood of utter helplessness. This brings us to the third verse of the Siksastaka.Here Sri Chaitanya Mahaprabhu has given the criterion of humility required to properly chant the holy name. Pride is our greatest yet most subtle enemy, ultimately taking one to the mayavada conclusion: so 'ham--"I am", not daso 'ham--"I am subordinate." One must realize, "I have no qualification. I am completely empty."

10. aham-mamadi-paramo.Haridasa Thakura states that the worst kind of offense is to maintain a mentality of I, me, and mine. Such thinking manifests as: "I am brahmana,I am this or that," or "I am in such and such a position." If we do not give up this mentality when it becomes clear that the name is imploring us to do so, we will not achieve love of Krsna. As an anchored boat will not move forward, if we are not open and unprejudiced we will not go where the holy name wants to send us. If we maintain this attitude, we are guilty of the offense of inviting Nama Prabhuto come and then ignoring him.

To get relief from this offense, one must give up all material attachments and humbly serve the devotees, taking full shelter of the holy name. One must not desire any material remuneration in return for one's service. The holy name will award us our most cherished goal of life; he will take us to home sweet home.

11. Tathartha-vado.In addition to the above ten offenses, the Padma Puranalists the additional offense of giving some interpretationof the holy name of the Lord. Srila Sridhara Maharaja comments, "The sound [of the holy name] is transcendental. The dictionary, grammar books, and any other books of mundane knowledge cannot limit or qualify the holy name. The name itself is the Supreme Person incarnate by his own free will. He is inseparable from his name and fully present in his sound form. The vaikuntha sabda,transcendental sound, is different from the mundane sound that can be produced by the tongue and lips. In homeopathic medicine, all the globules are apparently the same, but the potency within is all-important. It is something like that. The ordinary sound of the name and the sound vibrated by a pure devotee come from different planes. The difference is in the potency within. The holy name descends from the spiritual world and comes to express itself by dancing on the tongue.

July 13, 2003

WORSHIPING THE DEMIGODS INDEPENDENTLY OF KRSNA

IS THE SECOND OFFENSE

All glories to Lord Sri Gauranga, the life of Sri Gadadhara

Pandit; all glories to Lord Nityananda, the heart of Srimati

Jahnavadevi; all glories to Sri Advaita Acarya, the Lord of

Mother Sita; all glories to all the devotees of Lord Caitanya.

Srila Haridasa Thakura continued speaking with folded hands:

"O Lord of the Universe, now I pray that You may listen to my

explanation of the second offense against the holy name."

Visnutattva, or the principle of the Supreme Godhead Visnu

Lord Visnu is the supreme nondual Absolute Truth. Though He is

the ultimate lord of material creation, His own form is

transcendental, being always situated in pure goodness. Lord Krsna

in Goloka is the original and supreme form of Visnu. Krsna is

embellished with sixty-four extraordinary excellences, and He is

the shelter of all transcendental mellows. Lord Narayana possesses

sixty of those excellences, and to a lesser degree of fullness

than Him, so do Lord Visnu and the purusvataras.

[Footnote 1 by Bhaktivinoda] Lord Narayana, the Lord of

Vaikuntha, is Lord Krsna's vilasavigraha or partial expansion. In

Vaikuntha, the Sankarsana form of Narayana expands as Maha Visnu,

Who lies in the Causal Ocean. This is the first purusa expansion;

the next is Garbodakasayi Visnu, the source of Brahma. He enters

every universe as the purusvatar. He further expands as

Ksirodakasayi Visnu, the Supersoul within every living entity.

The three purusa expansions are known as Lord Visnu.

Ksirodakasayi Visnu is the source of the incarnations like Matsya,

Kurma, etc. All these incarnations are different forms of the same

Visnu principle and are ornamented with sixty transcendental

characteristics. The saktyavesvataras are jiva-tattva; in them

the potency of the Lord has descended. They are Lord's separated

expansions or vibhinnamsa and are exemplified as Parasurama,

Buddha, Prithu, and so on. [End of footnote 1]

The Supreme Lord's separated parts or vibhinnamsa are of two

categories. The ordinary jivas possess only fifty of the Lord's

transcendental characteristics, and these in lesser degree. But

in the second category of jivas, including the demigods, the same

fifty characteristics are found in full potency. Additionally,

five more qualities are partially evident in Siva. These five

qualities are exhibited in full potency only by the Visnu

category.

Thus the Visnu forms are adorned to the fullest degree with

the fiftyfive qualities of the demigods. They furthermore display

an extra five qualities for a total of sixty, which are visible to

a degree of absolute fullness in Lord Narayana alone. Siva and the

other demigods are the Supreme Lord's servitors. Though the

demigods are superior jivas, the Supreme Lord Visnu is the master

and controller of the jivas and demigods alike.

- Out of sheer ignorance,

people equate the Supreme Lord with the demigods

People who are ignorant of the Visnutattva principle try to

equate the Supreme Lord with the demigods, but Siva and the other

demigods are simply the order carriers of the Supreme Lord Visnu.

Mayavadis say that Brahman is really impersonal and formless,

and that the worshipable forms of God (i.e. the three

predominating deities of the modes of goodness, passion and

ignorance) are material. But the scriptures unequivocally declare

that Brahma only creates the material world and Siva only destroys

it, while Lord Narayana or Lord Visnu maintains everything

eternally, including Brahma and Siva and their cycles of creation

and destruction. Therefore only He is the eternal worshipable

Lord. Whoever worships other demigods and disregards Vasudeva, the

Supreme Lord Narayana, rots eternally in the hell of material

existence.

On the basis of the Vedas, some persons, accepting Lord

Visnu as the all-pervading Absolute Truth, argue that since the

Lord is present in all the demigods, the worship of demigods is

equivalent to the worship of Lord Visnu. This argument is

fallacious. The scriptures do not support the notion that the

worship of the demigods is the same as the worship of Lord Visnu.

In truth, Lord Visnu's worship accomplishes the worship of all

the demigods. Hence, separate worship of demigods is not

required.

The correct interpretation of the Vedic truth is: if

Lord Visnu is omnipresent, then worship of Him is automatically

worship of all the demigods. By watering the roots, a tree

prospers, but by watering the limbs, leaves and branches, the

tree withers and dies. Only foolish people who have forgotten

all Vedic principles can commit such a mistake. They fail to

understand that worship of Lord Visnu is an eternal activity in

pure goodness, beyond the three material modes.

Due to the advent of Kali Yuga and the contamination of

Mayavada, people disregard the supreme position of Lord Visnu and

worship the demigods independently of Him. Individual demigods

offer only specific benefits, while the Supreme Lord Visnu alone

can offer all benedictions. He is the maintainer of everyone.

If only these greedy materialists could realize the advantage of

worshiping Lord Visnu, they would abandon that kind of demigod

worship.

A householder Vaisnava's responsibilities

The householder Vaisnava should simply worship Krsna in all of

his duties and not worry about transgressing the Vedic codes. For

example, in all samskaras from insemination (garbhadhana) to

funeral rites (antyesthi), he should worship Krsna through the

Vedic mantras. The real purport of the Vedic injunctions is that

one should worship Visnu and the Vaisnavas directly and worship

the forfathers and demigods by offering them the remnants of Visnu

and Vaisnava worship.

If on the other hand the householder devotee worships the

demigods or forefathers directly, as is the Mayavadi method, he

commits the second offense to the holy name and is immediately

disqualified from the path of pure bhakti.

Another dangerous form of this same namaparadha is to

consider demigods like Siva to be separate supreme divinities.

Such polytheism is a heinous offense. "Lord Visnu is the Supreme

Godhead, but Lord Siva and the other demigods are also individual

supreme godheads" such thinking is completely wrong.

One can, however, worship the demigods as gunvataras,

saktyavesvataras or as Lord Visnu's servants. No one is

independent of the Visnu's control, for He is the Supreme

Controller and master of all energies. Demigods like Siva,

Brahma, Ganesa and Surya have been invested with the Supreme

Lord's potencies. Hence, they are powerful. The Supreme Lord is

one, the rest are His energies.

The householder devotee should abandon outright all

materialism in the execution of his duties. He should increase his

mood of pure devotion while satisfying his social and religious

obligations according to the varnasrama system. He should be

convinced that just by worshiping Krsna and His devotees, all

results will be attained.

[Footnote 2 by Bhaktivinoda] Human society should conduct

itself according to the guidelines of the varnasrama system; such

a lifestyle is called sanatanadharma or 'eternal religion'. India

is the land of piety (punyabhumi), and the varnasrama religious

system was introduced and implemented there by great sages of

yore. In other countries varnasrama is also present in some form,

though it never evolved into the perfected socio religious system

that was established in India. Human nature cannot find full

expression nor attain consummation without the social divisions of

varna. [End of footnote 2]

Even the lowborn outcastes are fully eligible to enter

devotional service to Krsna. But they must live their lives free

from sin and offenses; they will do that only by submitting to

the duties of householder life prescribed at least for the sudra

class. Without situating oneself in one of the four varnas,

there is no question of dharma or religious life. Even those

desiring just their own material welfare respect the customs of

varnasramadharma.

On the strength of worshiping Krsna in full surrender, one is

gradually elevated through varnasramadharma to the platform of

saintliness. But if one follows the varnasrama system without

worshiping Lord Krsna, he is doomed. Every householder is obliged

to fulfil his varnasrama responsibilities. He should therefore

live with restraint and accept only what is essential for serving

Lord Krsna, and fulfill the formal rules and responsibilities of

his varna. One easily accomplishes all this simply by chanting the

holy name and engaging in devotional service. Moreover, one

attains bhava or spiritual ecstacy by these same devotional

practices. With the advent of bhava, one transcends the

jurisdiction of rules and regulations.

As long as one needs a regulated, formal social life, he must

remain within the bounds of varnasrama. But after the first

stirrings of love of Godhead with the attainment of bhava, the

jiva's own divine nature becomes apparent: he will then require no

further inspiration from the external guidelines of

varnasramadharma. The mood of bhava is incomprehensible to

materialistic persons because it is transcendentally dynamic,

appearing in a person by its own volition regardless of that

person's varna or asrama. The Vaisnava householder who follows

this path of Krsna conscious varnasramadharma with

singlemindedness, shunning the Mayavadi contamination, thus

transcends the limits of varna and asrama.

Lord Visnu's name and qualities are not different from Him;

lack of this knowledge is namabhasa Lord Visnu's name, form,

qualities and so on should never be viewed as being separate from

the Lord Himself. He is nondual (advayatattva); as the complete

whole, He is the Supreme Absolute. If due to ignorance someone has

a dualistic concept of God, he can at best rise to the namabhasa

stage of chanting, but he will never reach prema. Then again, if

he can get the mercy of a bona fide spiritual master and can

overcome his anarthas, he will attain the pure name by the

progressive clearing process.

[Footnote 3 by Bhaktivinoda] Selfopinionated philosophers

fall into duality when they try to conceptualize God with their

tiny brains. Imposing duality upon Lord Visnu is an offensive

tendency that is very difficult to overcome. Mayavadi philosophers

propose that Brahman is formless and impersonal, and that Lord

Visnu's name, form etc are all products of illusion; with the

lifting of the veil of illusion, they expect to perceive Lord

Visnu as impersonal Brahman and nothing more. But such arguments

are foolish and nihilistic. The Mayavadi viewpoint stems from

madness and a stubborn ignorance of the fact that the Supreme Lord

is endowed with omnipotency. 'Omnipotent Brahman' is verily a name

for the Supreme Person, Lord Visnu. [End of footnote]

The intelligence of the Mayavadi philosopher is extremely

demented. Seeing that the material existence is variegated, he

concludes that the spiritual existence, being opposite to the

material realm, must be void. This incomplete, immature theorizing

leads him to imagine Brahman as dry and impersonal. In its

original state, Brahman has a name, form, qualities, pastimes and

so on but the Mayavadi is incapable of accepting this truth. If he

would accept it, Brahman would appear before him as Lord Visnu.

Mayavada is the wretched condition of human existence, and the

pure devotee is the scourge of this mischievious philosophy. He

establishes the correct scriptural viewpoint that the Supreme Lord

is nondifferent from His name, form, pastimes and qualities.

Nirvisesa and Savisesa Visnu versus the Mayavadi notion of Brahman

Both the personal and impersonal features are inherent in

Lord Visnu's divine Being. The Lord's acintyasakti (inconceivable

potency) harmoniously displays His personal and impersonal aspects

(savisesa, with variety, and nirvisesa, without variety). The

Supreme One, by His acintyasakti, exhibits allattractive beauty

and pastimes that silence all contradictory speculations about

Him.

Human intelligence is limited and puny. It cannot easily

fathom the Lord's inconceivable potency. So when a human being

tries to conceive of a supreme truth with his inadequate brain, he

can only come as far as the impersonal Brahman, which is a partial

representation of the Absolute Whole. In this way he is diverted

from the supreme goal of worship, Lord Visnu, whose lotus feet are

worshiped even by the great demigods. Ignorant of the benefit he

has lost, he becomes attached to the worship of impersonal

Brahman. But anyone who comprehends the transcendental nature of

the name, form and qualities of the Supreme Lord, knowing them to

be not different from Him, can perceive Lord Krsna in His divine

fullness by chanting His holy name purely.

Duality exists only on the material plane here a name is

different from the object it identifies. But as this is not the

case on the spiritual platform, it is a gross blunder to imagine

such a difference between the Lord and His name, form, qualities

and so on. The same pitfall entraps those who consider Siva and

other demigods to be independent of the Supreme Lord's control.

Why devotees do not mix with Mayavadis

The devotee who has taken singleminded shelter in the holy

name is a truly elevated soul. He worships Krsna and no one else

as the Supreme Lord. He does not attack the deities of other

scriptures, but worships and respects them as servitors of Lord

Krsna. He always refrains from dry speculation. When different

scriptures try to establish the superiority of other demigods, it

is only to facilitate the limited ability of a particular

mentality to grasp the absolute truth. These scriptures are

actually trying to elevate their followers to become devotees of

Krsna. Therefore one should never criticize other scriptures and

the demigods described therein, for such criticism is an offense.

A devotee should not accept remnants of food or garlands from

a Mayavadi, even if they were offered to Lord Visnu, because a

Mayavadi's worship is impure. A Mayavadi's chanting of the holy

name is likewise offensive. The Lord never accepts the Mayavadi's

offerings or worship. It is also an offense for the devotee to

accept garlands and other remnants of demigod worship, for this is

detrimental to the development of pure devotion. But if a devotee

worships Krsna and offers His remnants to the demigods, it will

not be offensive to receive these remnants, nor will one's

spiritual development be hampered in any way.

A pure devotee must always avoid the second offense to the

holy name and chant the name constantly. Thus he attains prema.

His entire success is found in the holy name.

The remedy for the offense

Illusion and madness blind the jiva, and thus he thinks that

others are also on the same platform as Lord Visnu. The only

remedy is to repent intensely and meditate on Lord Visnu, Krsna,

for by this remembrance all offenses are dissolved. Thereafter,

one must meticulously avoid committing the same offense again.

Remembrance of the Lord is the most effective penance; the

Vedas always recommend imperiled brahmanas to meditate upon the

lotus feet of Lord Visnu for protection. Remembering the Lord's

name is the same as meditating upon His lotus feet. The holy

name can disperse all previous offenses, for it acts as the

devotee's best friend. The Lord is an ocean of mercy and

forgiveness. Like a dear friend, he forgives one for previous

mistakes.

In conclusion, the devotee must disassociate himself from

demigod worshippers and polytheists and seek the company of

Vaisnavas who exclusively worship Krsna as their Supreme Lord.

One who is blessed with love and devotion and takes pleasure

in serving Srila Haridas Thakura's lotus feet will find this book

Harinama Cintamani as valuable as life itself.

July 13, 2003

Sri Vakrathunda mahaakaaya kotisuryasamaprabhas

nirvighnam kurume deva subhakaryeshu sarvadaa

1)The names of the Devtas are all names of Krsna. He is, for example, also Siva, auspicious. Performing sacrifices in which these Devtas are petitioned without fruitive desire is also bhakti as in the instance of the gopis'worship of all the Devtas.

Those without thorough knowledge say that Visnu is the Lord, not Siva or that Siva is the Lord, not Visnu. Absorbed in such arguments, devotees commit namaparadha.If such offenders can become enlightened by a devotee with thorough knowledge, they can realize the way in which Siva and Visnu are nondifferent, as well as understand that Siva is himself a Vaisnava. With this realization, and by doing nama-kirtana,they can nullify their aparadha

2) To consider the names of Devtas like Lord Siva or Lord Brahma to be equal to, or independent of, the name of Lord Visnu.

How do you reconcile the above two statements?

How do you explain this statement of Lord Shree Krisna in Bhagwat Gita ch.17 verse 4 people in mode off goodness worships Devtas

Ch.10 verse 17 in what various form are you to be remembered------

Ch.10 verse 21,22and23

I am Vishnu----

I am Sama Veda----

I am Lord Shiva----

We are all children off god it is no offence to call out to him or she in which ever name we choose Valmiki Rishi was addressing him as mara sincerity is important

Aum namah Sivaya

Jai Shree Krishna

Prasad b

livingentity · July 15, 2003

Do this, and we can lock this thread

Well, ok then, that just about says it all! /images/graemlins/smile.gif

Very nice posts, gHari! Thanks! /images/graemlins/laugh.gif

Govindaram · August 10, 2003

Hare Krishna

What happened to this thread?

August 10, 2003

Hi...

CUT & PASTE GUYS!!!

Whatz the discussion about???????

August 26, 2003

Hi there,

Just a humble servant of Kali Ma. It good to know that you see Reality in Duality...only those who haven't realize the Truth in Its Ultimate Form goes around blabbing about who is the Greatest to whom....in reality Duality Itself becomes the Formless Absolute beyond names and forms...but as long as we live as a human beings in control on Prakriti, a form is needed,(any form will do) to take us to along the path of devotion and ultimately to the Formless....in the end all rivers end up the Ocean...so as all Forms merge with the Formless Absolute....The form that is most dearest to me is my Mother Kali....as a fellow believer, I hope the Divine Mother and the Divine Father will open your heart and soul to experience the Reality of your Ishta Devata. Om Sakthi

Dharmananda Saraswati

Priitaa · August 26, 2003

The operative word here is ninda, whose root, nind, means, according to Monier-Williams, "to blame, censure, revile, despise, ridicule."

I think it's also interesting to note that in the Sanskrit we see the phrase "paraman aparahdam" used to describe this offense. It's the greatest, most dangerous offense.

Thank you for this! I suspect we tend to think an offenses is only when it is on the crude platform, which I too have been guilty of this misunderstanding. But it is also on the more 'polite,' when we criticize.

Also a previous post mentiones like that:

1. To speak of, or address, with impious irreverence; to revile impiously (anything sacred); as, to blaspheme the Holy Spirit.

2. Figuratively, of persons and things not religiously sacred, but held in high honor: To calumniate; to revile; to abuse.

Good point. Even subtle levels (To speak of, or address, with impious irreverence) are dangerous.

Govindaram · August 26, 2003

Talk, Initiation Lecture,

and Ten Offenses Lecture

--

Los Angeles, December 1, 1968

Revaténandana: Here it is, Prabhupäda. Should I read, Prabhupäda?

Prabhupäda: Yes.

Revaténandana: "The ten offenses to avoid in chanting the mahä-mantra. The first is blaspheming the Lord's devotee ." Just read them?

Prabhupäda: Yes.

Revaténandana: "Second, considering the Lord and other demigods on the same level."

Prabhupäda: This is very important point, blaspheming the devotees . The Lord's devotee, in many countries, many places... Just like Lord Jesus Christ, he's also devotee of Lord. Muhammad, he's also devotee of Lord. So it is not that because we are Kåñëa conscious, we shall unnecessarily decry any other parts, any other devotee. It may be, according to time, place, and country, the method may be different, but anyone who is preaching devotion to God, he's a devotee of God. So he should never be blasphemed. Yes.

Revaténandana: "Two. Considering the Lord and other demigods on the same level." Prabhupäda: Yes. One should not put the Supreme Personality of Godhead... Just like the Mäyävädé says, "The demigods and God, they are all the same." Because according to them, God has no form, so any form you accept, imagine, as the form of God, it is as good. But that is not the fact. There are demigods and the Supreme God also. So we should not place... Just like demigod, Lord Brahmä or Lord Siva, Indra, Candra, they are demigods. So we should not place... In one sense, there is nothing except God, because everything expansion of God. But that does not mean I am equal to God. I am also expansion of God, that's a fact. Just like father and the son. Son is the expansion of father; still, the son is not the father. Don't mistake that. There is no difference between father and son because the same body is expanded as son, but still, the son is not the father. Father is father, son is son. This, I mean to say, variety, the Mayavadi philosophers, they do not understand. Then?

Revaténandana: "...or assuming that there are many Gods."

Prabhupäda: God is one. There cannot be many Gods. If God is not one, there is no meaning of God. God means, according to Vedic definition, asamordhva. Asama means one who has no equal. Nobody is equal to God. And urdhva means nobody is greater than God. God is great. Nobody can be greater than God. Therefore God is one. Nobody is greater, nobody is equal. That means everyone is lower. Then?

Revaténandana: "Neglecting the orders of the spiritual master."

Prabhupäda: Yes. This is one offense. These are offenses. When we accept spiritual master, it is understood that you cannot deny his order. Just like Kåñëa and Arjuna was talking as friends, but when Arjuna accepted Kåñëa as spiritual master, he was simply hearing, and whenever there was difficulty to understand, he was questioning. Not that he was equally arguing with Kåñëa. Before accepting Him, he was arguing. So this is the position. Lord Caitanya Mahäprabhu, He said that "My spiritual master found Me a great fool." Caitanya Mahäprabhu is not a fool, but it is the good qualification of a disciple to remain a fool before the spiritual master. Therefore he'll never, I mean to say, dare to argue or disobey. That is offense. Now, go on. That does not mean that when you cannot understand, you cannot question. Question must be there. That is stated in this Bhagavad-gétä, tad viddhi praëipätena paripraçnena sevayä [bg. 4.34]. Your relationship is to know from a spiritual master everything, but you should know that with three things. What is that? First of all you should surrender. You must accept the spiritual master as greater than you. Otherwise what is the use of accepting one spiritual master? Praëipät. Praëipät means surrendering; and paripraçna, and questioning; and sevä, and service. There must be two sides, service and surrender, and in the middle there must be question. Otherwise there is no question and answer. Two things must be there: service and surrender. Then answer of question is nice. Yes.

Revaténandana : "The fourth offense is minimizing the authority of the Vedas."

Prabhupäda: Yes. Scriptures, authority of Vedas, they must be accepted. Just like the other day I was explaining, the Veda says the conchshell is pure although it is a bone of an animal. In other places Veda gives you the injunction that bone of an animal is impure. But it says the conchshell is pure. It can be placed before the Deity, it can be used in the Deity room in His service. Now there may be argument, "Oh, this is a bone of an animal. How is that? Contradiction." No. So one should accept the injunction of the Vedas like that. Whenever it says this is impure, it is impure; when it says it is pure, it is pure. Now if there is any doubt, that should be understood by questioning submissively and with service from the spiritual master. The spiritual master is there. Then? But we should always accept the injunction of the scripture as truth. Just like there is a proverb, "Bible truth,Biblical truth." Nobody can deny Bible. This should be the attitude. Bible is also part of Vedas. Therefore Vedic injunction should be accepted as it is, without any interpretation. Just like Bhagavad-gétä is Veda. Why Veda? The Supreme Personality of Godhead personally speaking; therefore it is Veda. There is no mistake. One should accept-no interpretation-as it is. Therefore we are presenting Bhagavad-gétä As It Is. Yes. Go on.

Revaténandana: "The fifth offense is interpreting the holy names of God." Prabhupäda: Yes. No interpretation in the holy... Just like Kåñëa, the Mäyävädé philosophers may... Just like Gandhi has written, "Pandava means the senses; Kurukñetra means this body; Kåñëa means the mind." No such nonsense interpretation. Kåñëa is Kåñëa. Yes. Go on.

Revaténandana: "The sixth offense is committing sin on the strength of chanting." Prabhupäda: Yes. Now we have explained the mantra that as soon as one chants Hare Kåñëa, immediately, bahyäbhyantaraù çuciù, he becomes purified. Now if one takes advantage of this holy name, "Let me commit sins..." Just like sometimes in the Christian church they take advantages that by confessing sin one becomes free from sinful reaction. So go to church and confess, and again come out and do all sorts of sins, and again confess. This sort of (laughs) minimizing is nonsense. It is fact. When you confess before the church, before God, you are free from all sinful action. That's all right. But if you commit again, then next confession will not be accepted. They do not know this. You cannot... Suppose a child has committed some mistake. Father says, "All right, don't do this." If he again does it, there is no excuse. They do not know that. They think, "We shall commit sin and go to church and confess and finish. So let us do this balancing business." Yes. Similarly, don't do this balancing business, that "Because chanting Hare Kåñëa will wash off all my accounts of sinful activities, so in the morning, from morning to night, let me do all kinds of sinful activities, and at night, at bedtime, let me chant Hare Kåñëa. Then finish." No. (laughs) Don't do that. Don't do that. That is the greatest offense. Yes. You'll never be forgiven. Those who purposely do like that-"I have got very nice instrument for washing off my sinful activities. So whole day let me do all sinful activities, and at night let me chant Hare Kåñëa. Let me meditate. That's all. Finish."-no. You should note that the name, the holy name has got the power. Now, from this date, you are free from all sinful activities, reaction. But don't do it. That is the greatest offense. Yes.

Revaténandana: "The seventh offense is instructing the Lord's name to the unfaithful." Prabhupäda: Yes. Those who do not believe in God, atheists, what is the use of...? But not to bother him, but give him the chance of hearing. That will make him competent to come forward. Therefore we are distributing this holy name. Not that everyone will be immediately turned to Kåñëa consciousness, but we are giving chance. If they hear... You have got practical experience. Somebody's hearing, he's reforming. So we should give chance. But if one is staunch atheist, we should not talk very much with him about Kåñëa. He may say something against, offensive. Yes. Then?

Revaténandana: "The eighth offense is comparing the holy name to material piety."

Prabhupäda: Yes. And another thing, just like we are holding this ceremony, initiation ceremony. It should not be accepted just we are functioning some ritualistic ceremony. No. It is different from ritualistic ceremony. Although it appears like ritualistic, it is transcendental. Ritualistic ceremony, they are meant for giving you advantage of become pious, from impious life. It also gives that, but this is not the ultimate aim. The ultimate aim is to give you love of God, which is far, far transcendental to the pious and impious activities. That is a different thing that belongs to the spiritual world-love of God. It is not that it is a function to nullify your sinful activities. That is automatically done. Just like if you get one million dollars, the purpose of ten dollars automatically solved. Similarly, this acceptance of holy name of God will automatically wash off all your sinful reaction. That's a fact. But it is not meant for that purpose. It is meant for higher purpose, to attain to this platform of loving God, rendering transcendental loving service to the Lord. That is the aim. Yes.

Revaténandana: "The ninth offense is inattentive while chanting the holy name."

Prabhupäda: Yes. This is ninth offense. While you chant, you hear also. You don't turn your attention to anything else, mechanically chanting and thinking of something. Thinking of Kåñëa is all right, but if I think something which is not in Kåñëa consciousness... Best thing is that I shall chant Hare Kåñëa and each word I shall hear; then it will be very much effective. Yes.

Revaténandana: "The tenth offense is attachment to material things while engaged in the practice of chanting." Prabhupäda: That I explained. This is the disease, ahaà mameti [sB 5.5.8]. The material disease means I am thinking this body, "I am," and everything belonging to this body or in relationship with the body-"Mine." This is material disease. So we shall see. By chanting we shall see how much we are making progress, how much I am free from these two concept of life, that "I am this body, and anything belonging to this body is mine." This is the test, how we are becoming free from these two concept of life. If there is still the concept that "I am this body, and anything belonging to this body is mine," then you have to chant very cautiously to make progress. That's all. These ten kinds of offenses you should guard against. [break]

------------------

 By the mercy of the Spiritual Master one receives the benediction of Krsna, 

without the grace of the Spiritual Master one cannot make any advancement at all, therefore I should always remember and praise the Spiritual Master,

at least three time a day I should offer my respectful obeisance's unto the

lotus-feet of my Spiritual Master.

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Ten offenses when chanting

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