Verse 7: Nāmāparādha

atha nāmāparādha daśa: yathā – vaiṣṇava-nindādi – vaiṣnavāparādhaḥ; viṣṇu-śivayoḥ pṛthag-īśvara-buddhiḥ; śrī-gurudeve manuṣya-buddhiḥ; veda-purāṇādi-śāstra-nindā; nāmni arthavādaḥ; nāmni kuvyākhyā vā kaṣṭa-kalpanā; nāma-balena pāpe pravṛttiḥ; anya śubha-karmabhir nāma-sāmya-mananam; aśraddha-jane nāmopadeśaḥ; nāma māhātmye śrute ’pi aprītiḥ – iti daśadhā.

Śrī Bindu-vikāśinī-vṛtti

Ten kinds of nāmāparādha will now be described in connection with the chanting of the holy name of the Lord.

  1. To commit offences against the Vaiṣṇavas by slandering them and so on (nindādi). The word ādi here refers to the six kinds of vaiṣṇava-aparādha indicated in the following verse from the Skanda Purāṇa, quoted in Bhakti-sandarbha (Anuccheda 265):

    hanti nindati vai dveṣṭi
    vaiṣṇavān nābhinandati
    krudhyate yāti no harṣaṁ
    darśane patanāni ṣaṭ

    To beat Vaiṣṇavas, to slander them, to bear malice against them, to fail to welcome them, to become angry with them and to not feel happiness upon seeing them – by these six types of vaiṣṇava-aparādha one falls down to a degraded position.

  2. To consider Lord Śiva to be the Supreme Lord, separate and independent from Lord Viṣṇu.
  3. To consider Śrī Gurudeva to be an ordinary human being.
  4. To slander the Vedas, Purāṇas and other scriptures.
  5. To consider the praises of śrī harināma to be imaginary; in other words, to consider that the potencies which have been praised in the scriptures in reference to harināma are not actually present in the holy name.
  6. To give an unauthorised and misleading explanation of śrī harināma; in other words, to abandon the established and reputed meaning of the scriptures and foolishly concoct some futile explanation. For example, someone may argue that the Lord is incorporeal (nirākāra), formless (arūpa) and nameless (anāma), and that therefore His name is also imaginary.
  7. To engage in sinful activities again and again, knowing that there is such power in the holy name that simply by uttering śrī harināma all sins are vanquished.
  8. To consider all kinds of religious or pious activities to be equal to śrī harināma.
  9. To instruct faithless persons about śrī harināma.
  10. To not have love for the name in spite of hearing the glories of śrī nāma.

These ten offences must certainly be avoided. In the practice of hari-bhajana, one should first of all be very attentive to avoid all sevāparādhas and nāmāparādhas. One should know these aparādhas to be severe obstacles on the path of bhajana and vigorously endeavour to give them up. Without giving up these offences there can be no question of advancement in bhajana; rather, the sādhaka’s falldown is assured.

The sādhaka should also be vigilant not to commit any sevāparādhas in the matter of worship of the deity. Sevāparādhas that are committed unknowingly in the course of serving the deity are mitigated by wholehearted surrender unto Lord Hari, by offering prayers unto Him and, in particular, by taking shelter of śrī harināma. The holy name mercifully forgives all of one’s sevāparādhas. Śrī harināma is even more merciful than the deity. But if in spite of taking shelter of śrī harināma one is inattentive again in the matter of nāmāparādha, then his falldown is assured.

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When we remember these names and chant them with absorption, then Kṛṣṇa’s rasa-svarūpa will manifest in our hearts along with His līlā-rasa.All Vedic scriptures and saints have described the glories and specialty of Śrī Nāma. Śrī Tulasī Dāsa said:nāma le to bhava sindhu sukaivicār karo to sujana manomahiA supremely fortunate person comes into the association of a pure guru who grants him kṛṣṇa-nāma. Śrī Nāma appears in this world through five eternal principles, or the pañca-tattva, and with six types of śakti. Of His unlimited potencies, the Lord manifests specifically in six forms for the benefit of the fallen jīvas. Śrī Caitanya-caritāmṛta, Adi-līlā 1.32, states:kṛṣṇa, guru, bhakta, śakti, avatāra, prakāśakṛṣṇa ei chaya-rūpe karena vilāsaŚrī Kṛṣṇa manifests and performs pastimes as the different gurus, the bhaktas, His incarnations, plenary portions, and divine potencies.For one who takes shelter of the harināma-mahāmantra, Mahāprabhu gives darśana of His eternal svarūpa and the qualification to serve Him in His own dhāma. This harināma-kīrtana is the supreme dharma of this age.Caitanya-caritāmṛta, Antya-līlā 7.11, states:kali-kālera dharma kṛṣṇa-nāma-saṅkīrtanakṛṣṇa-śakti vinā nahe tāra pravartanaOne cannot spread the holy name of Kṛṣṇa without being specifically empowered by Kṛṣṇa’s Divine Potency.Without Kṛṣṇa’s śakti we cannot purely chant or spread the glories of the holy names. We thus pray to svarūpa-śakti Śrīmatī Rādhikā for Her mercy. Only then will we receive the potency to easily perform kṛṣṇa-kīrtana. We pray to Her, “I am Yours, whether You give me mercy or neglect me, keep me close or send me far away. Whatever You do, I am Yours and will never give up my aspiration to serve You and remain in Your shelter.”In this way, we should pray to Śrīmatī Rādhikā and the Vraja-devīs with a burning desire to achieve their service. We should also pray to Nāma Prabhu. The harināma-mahāmantra composed of 32 syllables, 16 names, and eight pairs is the one and only sweet process to become connected to eternal Vraja and kṛṣṇa-līlā. By following this rasa-upāsana we can become connected to the transcendental realm and līlā-rasa. We will thus become free of the attraction to jaḍa-rasa, material tastes. For countless lives we have been bewildered and attached to material life. By continuously chanting harināma, the soul is nourished and freed of material coverings. One then becomes established in his spiritual form and achieves the opportunity to directly serve Śrī Śrī Rādhā-Kṛṣṇa and Their associates. Guru-pāda-padma and our Guru-varga give us this process.Herein we have only given an indication of the process of chanting and the connection between the mahāmantra and Śrī Śikṣāṣṭakam. By deeply practicing bhajana, we will experience the transcendental reality directly. (click on title to see more)

HOW TO RELISH KRSNA LILA THROUGH GAURA LILA

We should understand that as long as there are anarthas in the heart, the svarūpa of the living being remains hidden. But when one starts to perform sādhana-bhajana and his unwanted habits begin to disappear, his inherent bhāva becomes evident in the form of some particular ruci. Śrīla Gurudeva, like a desire-tree, makes the siddha-deha appear at that time within the heart of his dear disciple. He helps the disciple realize his siddha-deha by acquainting him with it through the ekādaśa-bhāva. He then also attains the five daśās.

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