Offenses to the name: Avoid blasphemy to saints

Śrīla Bhaktisiddhānta Saraswati Ṭhakura

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

The Jeweled Necklace of the Gaudiya Vaishnavas

17th Jewel

NĀMA-TATTVA

The Ontology of  the Holy Name

Being a compendium of quotations from revealed scriptures

concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of

His Divine Grace

Bhaktisiddhānta Sāraswāti Goswāmī

Prabhupada

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by

B. V. Mahāyogi, Michael Dolan

First Offense to the Holy name: Offending Saints who take the name

१७.७६

नाश्चर्यम् एतद् यद् असत्सु सर्वदा महद्- विनिन्दा कुणपात्म-वादिषु

सेर्ष्यं महापूरुष-पाद-पांसुभिर् निरस्त- तेजःसु तद् एव शोभनम्

17.76

nāścaryam etad yad asatsu sarvadā mahad- vinindā kuṇapātma-vādiṣu

serṣyaṁ mahāpūruṣa-pāda-pāṁsubhir nirasta- tejaḥsu tad eva śobhanam

It is not wonderful for persons who have accepted the transient material body as

the self to engage always in deriding great souls. Such envy on the part of

materialistic persons is not very good because that is the way they fall down.

They are diminished by the dust of the feet of great personalities. (Bhāg. 4.4.13)

७.७७

ये गो-गर्दभादय इव विषयेस्वेवेन्द्रियाणि सदा चारयन्ति को भगवान्, का

भक्तिः को गुरुर् इति स्वप्ने \ऽपि न जानन्ति, तेषाम् एव नामाभासादिर् ईत्या गृहीतहरि-

नाम्-नाम्-अजामिलादीनाम् इव निरपराधानां गुरुं विनापि भवत्ये

ओद्धारः. हरिर्-भजनीय एव, भजनं तत्- प्रापकम् एव तदुपदेष्टा गुरुर्

एव, गुरुपदिष्टा भक्ता एव पूर्वे हरिं प्रापुरिति विवेक-विशेषवत्वे \ऽपि \"नो

दीक्षां न च सत्-क्रियां न च पुरश्चर्यां मनागीक्षते. ंन्त्रो\ऽयं रसना

स्पृग एव फलति श्री कृष्ण नामात्मकः\" ईति

17.77

ye go-gardabhādaya iva viṣayesvevendriyāṇi sadā cārayanti ko bhagavān, kā

bhaktiḥ ko gurur iti svapne 'pi na jānanti, teṣām eva nāmābhāsādir ītyā gṛhītahari-

nām-nām-ajāmilādīnām iva niraparādhānāṁ guruṁ vināpi bhavatye

oddhāraḥ. Harir-bhajanīya eva, bhajanaṁ tat- prāpakam eva tadupadeṣṭā gurur

eva, gurupadiṣṭā bhaktā eva pūrve hariṁ prāpuriti viveka-viśeṣavatve 'pi "no

dīkṣāṁ na ca sat-kriyāṁ na ca puraścaryāṁ manāgīkṣate. Mantro'yaṁ rasanā

spṛga eva phalati śrī kṛṣṇa nāmātmakaḥ" Iti

(Padyāvalī 18 Akadhṛk Svāmikṛta-śloka) 

प्रमाण-दृष्ट्या अजामिलादि-

दृष्टान्तेन च किं मे गुरुकरणश्रमेण

नाम-कीर्तन-आदिभिर् एव मे भगवत्-प्राप्तिर्- भाविन् ईति

मन्यमान् अस्तु गुर्ववज्ञा लक्षण- महापराधा-देव भगवन्तं सति श्री गुरु-चरणाश्रित एव प्राप्नोतीति."

pramāṇa-dṛṣṭyā ajāmilādi-

dṛṣṭāntena ca kiṁ me gurukaraṇaśrameṇa

nāma-kīrtana-ādibhir eva me bhagavat-prāptir- bhāvin īti

manyamān astu gurvavajñā lakṣaṇa- mahāparādhā-deva bhagavantaṁ sati śrī guru-caraṇāśrita eva prāpnotīti."

Those persons who are like cows and asses, who wander about always engaged

in chasing the objects of the senses, who have no idea even in dreams of what is

Bhagavān, what is bhakti, or what is guru, can all be delivered if they chant the

holy name of Kṛṣṇa offenselessly in nāmābhāsa, as did Ajāmila, even if they

have no association of devotees, or any contact with a genuine spiritual master.

One may attain the worshipable object, Śrī Hari, by practicing the means to

worship him in pursuance of the instruction of the guru. By carefully following

the orders of Sri guru, many devotees in the past have attained Śrī Hari. It has ,

however, been said: "no dīkṣāṁ na ca satkriyāṁ na ca puraścaryāṁ manāgīkṣate. mantro 'yaṁ rasanā-spag eva phalati śrī kṛṣṇa-nāmātmakaḥ."

For one who knows reality and the real nature of the Hare Kṛṣṇa mahāmantra

and actually realizes the fruit of taking the holy name upon the tongue

(sevon-mukhe hi jivādau), the holy name is not at all dependent upon dīkṣā,

initiation, religious activities, the rules and regulations of the scriptures, or

purificatory procedures. About this the scriptures have given many different

examples as evidence. For instance, Ajāmila without benefit of a guru chanted

the holy name of Kṛṣṇa in nāmābhāsa and attained liberation.

Seeing all these conclusions, a person might ask, "Why should I go to such

great trouble to carefully follow the orders of the guru while performing

kīrtana?

 [if by chanting neglectful, without regard

for any rules and regulations or the order of the guru, Ajāmila attained perfection, why should I work so

hard? Let me follow the example of Ajāmila and neglectfully chant the holy

name, and so attain liberation.]" 

Those who cultivate this sort of mentality

commit the great offense of disregarding the orders of the gurudeva. As a result

of this offense they are cheated out of any hopes of attaining Bhagavān, Śrī

Kṛṣṇa. But if in this birth or the next they beg pardon from gurudeva, take

shelter of his lotus feet and gain forgiveness for such a great offense, then it

may be possible for them to attain the Lord. 

(Bhāg. 6.2.9, Sārārtha-darśinī commentary)

Whoever Offends Devotees Does not Chant the Real
Name

প্রমাণ-দৃষ্ট্যা অজামিলাদি-

দৃষ্টান্তেন চ কিং মে গুরুকরণশ্রমেণ

নাম-কীর্তন-আদিভির্ এৱ মে ভগৱত্-প্রাপ্তির্- ভাৱিন্ ঈতি

মন্যমান্ অস্তু গুর্ৱৱজ্ঞা লক্ষণ- মহাপরাধা-দেৱ ভগৱন্তং সতি শ্রী গুরু-চরণাশ্রিত এৱ প্রাপ্নোতীতি."

17.78

hena vaiṣṇavera nindā kare yai jana

sei pāya duḥkha-janma jīvana-maraṇa

vidyā-kula-tapa-saba viphala tāhāra vaiṣṇava nindaye ye ye

 pāpī durācāra pūjā o tāhāra kṛṣṇa nā kare grahaṇa vaiṣṇavera nindā kare ye pāpiṣṭha-jana

One who commits offenses against Vaiṣṇavas attains only misery, life after life.

His learning and austerity bears no fruit. Blasphemy of Vaiṣṇavas is the worst

kind of sinful behavior. One who engages in blasphemy of Vaiṣṇavas will find

that Kṛṣṇa does not accept his worship. A person who blasphemes Vaiṣṇavas is

therefore the worst kind of sinner. 

(Cb. Madhya 4.360)

১৭.৭৯

শূলপাণি-সম যদি ৱৈষ্ণৱেরে নিন্দে তথাপিহ নাশ যায, 

কহে শাস্ত্র-ৱৃণ্দে ইহা না মানিযাযে সুজন-নিন্দা করে জন্মে জন্মে সে পাপিষ্ঠ দেৱ-দোষে মরে

17.79

śūlapāṇi-sama yadi vaiṣṇavere ninde tathāpiha nāśa yāya, 

kahe śāstra-vṛṇde ihā nā māniyāye sujana-nindā 

kare janme janme se pāpiṣṭha deva-doṣe mare

It is the conclusion of all the revealed scriptures that one who blasphemes a

vaiṣṇava is doomed. For such a person, everything is torn to pieces by the

powerful trident of his sinful reactions. A sinful person who disregards this

principle and insults great souls will suffer birth after birth for his offence. 

(Cb. Madhya 22.54,56)

Vaiṣṇava-aparādhis are Punished Forever

১৭.৮০

প্রভু বলে, ৱৈষ্ণৱ নিন্দযে যেই জন কুষ্ঠরোগ কোন্ তার শাতিযে লিখন

আপাততঃ শাস্ত্রি কিছু হৈযাছে মাত্র আর কত আছে যম-যাতনার 

পাত্র চৌরাশী সহস্র যম-যাতনা প্রত্যেক্সে

পুনঃ পুনঃ করি" বূঞ্জে ৱৈষ্ণৱ-নিন্দকে

17.80

prabhu bale, vaiṣṇava nindaye yei jana kuṣṭharoga kon tāra śātiye likhana

 āpātataḥ śāstri kichu haiyāche mātra āra kata āche yama-yātanāra 

pātra caurāśī sahasra yama-yātanā pratyekse

punaḥ punaḥ kari" būñje vaiṣṇava-nindake 

Mahāprabhu said, "It is written that one who blasphemes the Vaiṣṇavas will

suffer from leprosy, after which he will be punished by the agents of Yamarāja

again and again, in thousands of births. (Cb. Madhya 4.375-377)

Six Kinds of Vaiṣṇava-aparādha

१७.८१

निन्दां कुर्वन्ति ये मूधा वैष्णवानां महात्मनाम्

पतन्ति पितृभिः सार्धं महारौरव-संज्ञिते 

हन्ति निन्दति वै द्वेष्ठि वैष्णवान्-नाभि- नन्दति

क्रुध्यते याति नो हर्षं दर्शने पतनानि षट्

17.81

nindāṁ kurvanti ye mūdhā vaiṣṇavānāṁ mahātmanām

patanti pitṛbhiḥ sārdhaṁ mahāraurava-saṁjñite 

hanti nindati vai dveṣṭhi vaiṣṇavān-nābhi- nandati

krudhyate yāti no harṣaṁ darśane patanāni ṣaṭ 

A fool who blasphemes Vaiṣṇavas goes to the worst kind of hell along with

generations of his ancestors. One who kills a devotee, as well as one who

blasphemes devotees, or one who is envious of devotees, or one who fails to offer

obeisances to Vaiṣṇavas upon seeing them, or one who becomes angered at a

Vaiṣṇava, or who does not become joyful upon seeing a Vaiṣṇava these six

classes of men are all considered to be candidates for falling down into hell.

(Skanda Purāṇa)

Vaiṣṇava-aparādhis Should Have Their Tongues Cut Out

१७.८३
कर्णौ पिधाय निरयाद् यद् अकल्प ईशे
धर्मावितर्य् असृणिभिर् नृभिर् अस्यमाने
छिन्द्यात् प्रसह्य रुशतीम् असतीं प्रभुश्
चेज् जिह्वाम् असून् अपि ततो विसृजेत् स धर्मः

17.83
karṇau pidhāya nirayād yad akalpa īśedharmāvitary asṛṇibhir nṛbhir asyamāne chindyāt prasahya ruśatīm asatīṁ prabhuś cej jihvām asūn api tato visṛjet sa dharmaḥ

[Sati said] If one hears an irresponsible person blaspheme the guardian of

devotion (dharmāvitarya or dharma-rakṣaka), one should block his ears and go

away if unable to punish him. But if one is able to kill, then one should by force

cut out the blasphemer's tongue and kill the offender, and after that one should

give up his own life. (Bhāg. 4.4.17)

The Great Fault of Hearing Blasphemy of Vaiṣṇavas

१७.८४

"वैष्णव निन्दा श्रवने ऽपि दोष उक्तः" (भग.१०.७४.४०)

निन्दां भगवतः शृण्वन् तत् परस्य जनस्य वा ततो नापैति यः

 सो ऽपि यात्यध सुकृतात् च्युतः ततोऽपगमश् चासमर्थस्य 

एव॑ समर्थेन तु निन्दकजिह्वा छेत्तव्या॑ तत्राप्य् 

असमर्थेन स्वप्राणपरित्यागो ऽपि कर्तव्यः

17.84

"vaiṣṇava nindā śravane 'pi doṣa uktaḥ" (Bhāg.

10.74.40)

nindāṁ bhagavataḥ śṛṇvan tat parasya janasya vā tato nāpaiti yaḥ so 'pi yātyadha sukṛtāt cyutaḥ tato'pagamaś cāsamarthasya eva; samarthena tu nindakajihvā chettavyā; tatrāpy asamarthena svaprāṇaparityāgo 'pi

kartavyaḥ

The Śrīmad Bhāgavatam says that it is a great fault to hear blasphemy of

Vaiṣṇavas. It states: "He who does not leave the place where devotees of the

Lord are blasphemed, but continues to hear such blasphemy, is guilty of a great

sin. He is deprived of all his piety and falls down into hell." It is enjoined that

one must leave the place of blasphemy. But that is for a person who is not a

capable person. If capable one should cut out the tongue of the blasphemer. If

unable to do that one should give up his life rather than continue to hear such blasphemy. 

(Bhakti Sandarbha 265)

The Way to Overcome Vaiṣṇava-aparādha

১৭.৮৫

যে ৱৈষ্ণৱ-স্থানে অপরাধ হয যার পুন সে ক্ষমিলে অ পরাধ ঘুচে তার

17.85

ye vaiṣṇava-sthāne aparādha haya yāra puna se kṣamile a parādha ghuce tāra

If one offends a Vaiṣṇava, the only way to get free from the offense is to go back to

that Vaiṣṇava and beg his forgiveness. 

(Cb. Madhya 22.32)

১৭.৮৬

কাঞ্টা ফুটে যেই মুখে, সেই মুখে যায পাযে কাঞ্টা ফুটিলে কি কান্ধে বাহিরায

17.86

kāñṭā phuṭe yei mukhe, sei mukhe yāya pāye kāñṭā phuṭile ki kāndhe bāhirāya

Just as it takes a thorn to remove a thorn, the offense committed by the mouth

[against a Vaiṣṇava] must be cured with the mouth [by begging forgiveness].

(Cb. Antya 4.380)

The Second Offense to the Holy Name: Worshipping other gods

१७.८७-८८

शिवः शक्ति-युतः शश्वत् त्रि-लिङ्गो गुण-संवृतः वैकारिकस् तैजसश् च तामसश् चेत्य् अहं त्रिधा हरिर् हि निर्गुणः साक्षात् पुरुषः प्रकृतेः परः स सर्व-दृग् उपद्रष्टा तं भजन् निर्गुणो भवेत्

17.87-88

śivaḥ śakti-yutaḥ śaśvat tri-liṅgo guṇa-saṁvṛtaḥ vaikārikas taijasaś ca tāmasaś cety ahaṁ tridhā harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ sa sarva-dṛg upadraṣṭā taṁ bhajan nirguṇo bhavet

Lord Śiva is always associated with his śakti. He is invested with the three

modes of nature sattva, rajas, and tamas and is the presiding deity of the three

kinds of cosmic ego characterized by sattva, rajas, and tamas. Lord Hari, on the

other hand, is unaffected by the three modes and hence devoid of the attributes

of material nature. He is omniscient and is a witness to everything. A person

who worships him becomes free from all material qualities. 

(Bhāg. 10.88.3,5)

The Third Offense to the Holy Name: To disobey the orders of the spiritual master. 

१७.८९-८०

रजस् तमश् च सत्त्वेन सत्त्वं चोपशमेन च एतत् सर्वं गुरौ भक्त्या पुरुषो ह्य् अञ्जसा जयेत् यस्य साक्षाद् भगवति ज्ञान-दीप-प्रदे गुरौ मर्त्यासद्-धीः श्रुतं तस्य सर्वं कुञ्जर- शौचवत्

17.89-80

rajas tamaś ca sattvena sattvaṁ copaśamena ca etat sarvaṁ gurau bhaktyā puruṣo hy añjasā jayet yasya sākṣād bhagavati jñāna-dīpa-prade gurau martyāsad-dhīḥ śrutaṁ tasya sarvaṁ kuñjara- śaucavat

One must conquer the modes of passion and ignorance by developing the mode

of goodness, and then one must become detached from the mode of goodness by

promoting oneself to the platform of śuddha- sattva. All this can be

automatically done if one engages in the service of the spiritual master with

faith and devotion. In this way one can conquer the influence of the modes of nature. 

The spiritual master should be considered to be directly the Supreme

Lord because he gives transcendental knowledge for enlightenment.

Consequently, for one who maintains the material conception that the spiritual

master is an ordinary human being, everything is frustrated. His enlightenment

and His Vedic studies and knowledge are like the bathing of an elephant.

 (Bhāg. 7.15.25,26)