Offense at the Lotus Feet of a Devotee of the Lord

Offense at the Lotus Feet of a Devotee of the Lord

Vaishnava-ninda An Offense to the Lotus Feet of the Devotee of the Lord

By Srila Sachinandana Bhakti Vinoda Thakur Of all the various offenses a jiva can commit, no offense is as severe than offending a Vaishnava. Thus it is crucial to deliberate upon the meaning of Vaishnava-ninda according to the shastras. It is said in Skanda Purana: nindam kurvanti ye mudha vaishnavanam mahatmanam patanti pitribhih sardham maha-raurava-samjñite hanti nindati vais dvesti vaisnavan nabhinandati krudhyate yati no harsam darsane patanani sat “Those fools that blaspheme those great souls who are devoted to Vishnu fall down into the hell known as Maha-raurava, along with their descendants.

There are six types of behavior that result in such fall down – killing a Vaishnava, blaspheming him, feeling malice towards him, not greeting him upon seeing him, becoming angry with him and not feeling happiness upon seeing him.”

It is written in the Bhagavatam: nindam bhagavatah srnvan tat-parasya janasya va tato napaiti yah so ‘pi yatyadhah sukrtacyutah “One who, upon hearing blasphemy of the Lord or those who have dedicated their lives to Him, the Vaishnava, do not leave that place immediately, lose their sukrtti and fall down.”

Four Categories of Jivas Having thus been warned about offending Vaishnavas, it is essential to first ascertain who is a Vaishnava, and understand which activities cause Vaishnava-aparadha. All jivas belong to one of four categories – ordinary jivas,

religious jivas, brahmanas, and Vaishnava-praya-jivas [those who resemble Vaishnavas] and Vaishnava-jivas.

Sin and Aparadha With the understanding that Sri Krsna resides in all beings, one should show respect to every jiva. Amongst them, some special honour should be shown to religious jivas. It is an essential duty to show honor to the brahmanajiva and the Vaishnava-praya-jiva and we are instructed to worship the feet of the Vaishnava-jiva. If we neglect to show respect to the ordinary jivas, special honor to the religious jiva, and proper respect to brahmana-jivas and Vaishnava-praya-jivas, then we invite sin upon ourselves. But to show disrespect or dishonor to a Vaishnava-jiva is an aparadha. Performing ordinary penances can erase so many sins, but an aparadha is not dispelled so easily.

Sins influence the gross and subtle bodies. Aparadha specifically affects the jiva’s very soul and causes him to fall down. Thus, whoever wishes to perform bhajan of the Lord must guard against committing aparadha [this is compulsory].

Three Kinds of Vaishnavas In the Srimad Bhagavata, there are three slokas that are found below that describe the categories of Vaishnavas as Vaishnava, vaishnavatara and vaisnavatama [primary, greater and outstanding]. The kanistha-Vaishnava is described thus: “One who accepts a mundane lineage and engages in worshipping the sri murtti of Hari, yet does not worship the devotees of Hari is a kanisthaVaishnava, which means he is just entering the science of devotion [bhakttattva].” (S. Bhag. 11.2.47) The actual difference between the mundane faith of this world and faith based on the shastras [sastriya-sraddha] is that mundane faith only manifests from wordly education. Sastriya-sraddha, means that one develops faith in the words of the shastras, and with help of its pramanas (scriptural evidence), then faith in the Vaishnavas arises. When sastriya-sraddha arises, then the jiva becomes a madhyama-adhikari Vaishnava. Until the time that sastriyasraddha appears in the sadhaka, his tendency to perform karma does not diminish. Thus, Sriman Mahaprabhu has said: suddha-vaisnava nahe kintu vaisnavera praya Such persons are pure Vaishnavas, but they are similar to Vaishnavas. Only by genuine sadhu-sanga, can the kanistha-Vaishnava, who is a Vaishnavapraya-jiva, become a pure Vaishnava. Then there is the madhyama-Vaishnava:

isvare tad-adhinesu balisesu dvisatsu ca prema-maitri-krpopeksa yah karoti sa madhyamah “One who has love for the Supreme Lord, who is friendly to the Vaishnavas, kind to those who are inexperienced in Bhakti-tattva, namely jivas who are Vaishnava-praya and for living beings that are inimical or unfavorable towards the Lord and the Vaishnavas, he shows negligence. Thus he takes the position of indifference, tolerance or rejection.”

Considering even the envious to be inexperienced in the field of Bhakti, the madhyama-Vaishnava is qualified to serve the Vaishnavas. Because kanisthaVaishnavas do not engage in such service, they are known as Vaishnava-praya.

They cannot be called Vaishnavas. Then there is the Uttama-Vaishnava: sarva-bhutesu yah pasyed bhagavad-bhavamatmanah bhutani bhagavaty-atmanyesa bhagavatottamah [S. Bhag. 11.2.45] He who experiences the presence of the Lord in all beings, who perceives that all entities (including himself) are able to receive divine connections with the truth pertaining to Bhagavan [bhagavata-tattva], and that their very existence rests in Bhagavan, who sees everyone in the world as a Vaishnava and considers them all to be under His shelter – such a person is known as an uttama-Vaishnava. Such a devotee sees no difference between a Vaishnava and a non-Vaishnava.

Thus it can be ascertained that when those who were at the stage of kanistha, that attains astriya-sraddha and become qualified to serve the Vaishnavas, should be known thereafter as Vaishnavas until they attain the other symptoms of a madhyama-vaishnava. A madhyama-vaishnava is known as Vaishnavatara. The uttama Vaishnava is known as Vaishnavatama. Here it is important to understand how Mahaprabhu has revealed these three types of Vaishnavas to us. It has been discussed in this way: ataeva yara mukhe eka krsna-nama seita Vaisnava tara karaha sammana “One who chants the Name of Krsna even once is a Vaishnava. Therefore, you should show all respect to him.” [Chaitanya-charitamrta. Madhya-lila 15.111] krsna-nama nirantara yanhara vadane sei se vaisnavatara, bhaja tahara carane

“One who constantly chants Krsna’s Name is a Vaisnavatara and one should render service to his feet.” [Chaitanya-charitamrta, Madhya-lila, 16.72] yanhara darsane mukhe aise krsna-nama tanhare janiha tumi Vaisnava-pradhana karma kari kahe Prabhu Vaisnava-laksanavaisnava vaisnavatara ara vaisnavatama “One who inspires others to chant the Name of Krsna merely by their darshan is known as Vaisnavatama and is considered to be the topmost Vaishnava.

Thus, Mahaprabhu explained the gradations of Vaishnavas and their qualities – Vaishnava, Vaishnavatara, and Vaishnavatama.” [Chaitanya-charitamrta, Madhya-lila, 16.74-75] According to the instructions of Sriman Mahaprabhu, simply by uttering krsna-nama, one attains the platform of a Vaishnava. Amongst kanistha devotees, those who are considered as Vaishnava-praya, namely those who are considered as Vaishnava-bhasa (possessing the external appearance of a Vaishnava) only chant namabhasa – not the real Name. Those that are able to chant suddha-nama once, are pure devotees. Those who constantly chant suddha-nama are Vaishnavatara. Those that make the Holy Name appear on the lips of others simply by their very presence are considered to be Vaisnavatama.

At this point, another observation needs to be made and that is that becoming a pure devotee does not depend upon taking formal diksha, etc. It is said that diksha is the process where one is elevated to the position of Vaishnava-praya by accepting a mantra for worshipping the Deity Hari. In terms of nama-tattva, diksha is not essential. As the Lord has said: prabhu kahe yanra mukhe suni ekabara krsna-nama sei pujya srestha sabakara “Mahaprabhu said – One from whose mouth the Holy Name of Krsna is heard even once is considered to be worshipful and is the best amongst human beings.”

[Chaitanya-charitamrta, Madhya-lila, 15.106] eka krsna-name kare sarva-papa-ksaya nava-vidha Bhakti purna nama haite haya “Even uttering Krsna’s Name once destroys all sins. It is only through the Holy Name that one achieves perfection through the nine-fold process of bhakti.

[Chaitanya-charanamrta, Madhya, 15.107]

diksa-purascarya-vidhi apeksha na kare jihva-sparse acandala sabare uddhare “In order to chant the Holy Name, one is not required to undergo the process of diksha or the rite of purascarya. When it connects with the tongue, the Holy Name delivers everyone even the chandalas.” [Cc. Madhya 15.108] anusanga phale kare samsarera ksaya citta akarsaye kare krsne-premodaya “Simultaneously, while chanting the Holy Name, the repeated cycle of birth and death is eliminated. Thus the heart is attracted to Krsna and divine love is awakened.” [Cc. Madhya 15.109] ataeva yara mukhe eka krsna-nama sei Vaishnava kari tara parama sammana “One who even chants the Holy Name even once is considered to be a Vaishnava. Therefore you should show him great honor.” [Cc. Madhya 15.111] Namabhasa and the Pure Name There is no time to discuss the difference between the Holy Name and Namabhasa here. That shall be specifically discussed at another time.

However, concerning this point, this much can be said – when the Name of Krsna is chanted with sastriya-sraddha, which means with pure surrender [saranagati], then it is actually the Name proper. When the Name with pure surrender [saranagati], then it is actually the Name proper. When the Name is chanted with various desires or when it is covered by jñana, karma, vairagya, etc. it is namabhasa. The chanting of namabasa can result in mukti, but namabhasa never appears from mouth of a Vaishnava. He only chant suddhanama.

When the Holy Name is chanted by one who has knowledge of His intrinsic form [svarupa], who realizes that nama and nami (the Name and Named) are non-different, and who realizes that the Holy Name only manifests within the spiritual senses of the jiva, then it can be said to be the Name proper. When that Name manifests upon someone’s tongue even once, that person becomes a Vaishnava. When the Name does appear, all of one’s sins, both prarabdha and aprarabdha (manifest and unmanifest sins) are destroyed. Prema arises the instant the Holy Name appears. A Vaishnava is naturally decorated with all the good qualities and is free of all faults. It is stated in the Charitamrta: sarva maha-guna-gana Vaisnava-sarire krsna-bhakte krsnera guna sakali sancare

“All great qualities reside in the body of a Vaishnava and all the qualities of Krsna manifest in His devotees.” [Cc. Madhya 22.76] vidhi-dharma chadi’ bhaje krsnera carana nisiddha papacare tara kabhu nahe mana “Although a Vaishnava may neglect the regulative principles [vidhi-dharma] he worships Krsna’s lotus feet. Thus his mind is never tainted by the desire to perform sinful activities.” [Cc. Madhya 22.142] ajñane va haya yadi upasthita krsna tanre suddha kare na karaya prascitta “However, if a Vaishnava somehow performs sinful activities, Krsna purifies him and that devotee does not have to go to through any type of ritual atonement.” [Cc. Madhya 22.143] jñana-vairagyadi bhaktira kabhu nahe anga ahimsa yama niyamadi bule krsna-bhakta-sanga “Jñana and vairagya, etc. are not limbs of Bhakti. Non-violence, control over the mind and senses, etc. automatically follow a devotee of Krsna.” [Cc. Madhya 22.145] asat-sanga-tyaga ei vaisnava-acara stri-sangi ekasadhu krsnabhakta ara “It is the proper conduct of a Vaishnava to reject bad association such as those who associate with women, the unholy and those who are averse to Krsna.”

[Cc. Madhya 22. 87] From the very day that the Holy Name of Krsna manifests on a persons tongue even once, that jiva will lose all the taste for sinful activities. What to speak of sinful activities, he will also lose taste in pious activities. The Vaishnava, Vaisnavatara and Vaisnavatama are without material contamination [niranjana], pure [nirmala] and sinless [nispapa]. However, if it is seen that a person has an inclination towards performing sinful acts, then he should not to be counted amongst the Vaishnavas. Even kanisthaVaishnavas are not inclined towards pious or sinful activities. Pure Vaishnavas are faultless and therefore cannot be criticized. Those that do so spread lies about Vaishnavas and speak ill about them. Such wicked persons enviously critize Vaishnavas in the following three ways –

Wicked persons discuss faults that were present in a person before suddhabhakti manifested with him. However, when Bhakti manifests in the heart, all faults quickly disappear.

During the short time that unwanted desires are being removed from the heart, wicked people criticize him for any faults that still remain within him.

The third topic of discussion for wicked people is that although a pure Vaishnava has no inclination towards faulty activities, sometimes (without any conceivable reason) some prohibitive habits manifest. Such faults never remain permanently within a Vaishnava. However, wicked people discuss these faults and consequently fall down due to the fault of blaspheming a Vaishnava.

Therefore, in Nama-tattva-ratna-mala, it has been said: prag bhakterudyat-dosah ksayavasista eva ca daivotpannas ca bhaktanam naivalocyah kadacana saduddesyamrte yastu mrsapavadameya ca dosanalocayatyeva sa sadhu-nindakohadhamah “One should not consider the faults of a devotee, especially those impurities that were there before devotion manifest within him, those that temporarily remain but are presently perishing through his practice of bhakti, and those that may appear in him by chance. One who reflects upon these faults is guilty of saddhu-ninda and is most fallen.”

O readers! Any faults that were previously in a Vaishnava before bhakti appeared within him should never be considered, unless there is some noble intention in doing so. A Vaishnava should never be criticized for the insignificant residue of his previous faults, which is why Sri Krsna has explained the following in Bhagavad-gita: api cet suduracaro bhajate mam ananya-bhak sadhureva sa mantavyah samyag vyavasito hi sah ksipram bhavati dharmatma sasvacchantim nigacchati kaunteya pratijanihi na me bhaktah pranasyati “Even if one is impious and has committed an abominable acts, if he worships Me with one-pointed devotion, such a person should be considered saintly because his determination is perfect. He quickly becomes virtuous again and attains everlasting peace. O Kaunteya, declare it boldly that My devotee never perishes. “ [Bg. 9.30-31] Through the influence of bhakti, all abominable activities that may have existed before the appearance of bhakti, which seemed to be one’s very own nature, are

reduced day by day and are finally destroyed within a short time. Discussing the faults of a Vaishnava without a virtous intention results in Vaishnavaaparadha. If one sees some fault in a Vaishnava that appears due to divine providence, one should still not blaspheme that Vaishnava. In this regard, Karabhajan has said: svapada-mulam bhajatah priyasya tyaktany-abhavasya harih paresah vikarma yacchotpatitam kathancid dhunoti sarvam hrdi sannivistah "One who gives up everything to engage in worshipping the lotus feet of Hari is very dear to the Lord. Even if somehow the tendency to perform sinful activities appears within him, the Supreme Lord, who resides within the heart, destroys the reactions to such sins."

[S.Bhag.11.5.42]

Apart from well-intended discussions of those faults that may arise accidentally, one is liable to commit the offense of criticizing a Vaishnava. The fundamental point here is that a slandering and blaspheming a Vaishnava, due to any of the three faults previously mentioned, leads to namaparadha, and if one commits namaparadha, then divine revelation [sphurti] of the Holy Name will never manifest. One cannot become a Vaishnava without such revelation of the Holy Name.

At this stage in our discussion, an opposing point of view may arise – would it be proper to deliberate on other types of faults found in a Vaishnava besides the three that have already been mentined? The answer is that no other type of fault can exist within a Vaishnava apart from the three mentioned above. If someone has another type of fault that does not fit in with one of these three divisions, then, according to the shastras, they cannot be considered to be a Vaishnava. Actually, we shouldseriously consider the fact that without proper motivation, it is improper to reflect upon the faults of any jiva. To blaspheme a Vaishnava is an offense. Blaspheming other jivas is a sin. A Vaishnava has no desire ti perform such sinful activities.

Yet if one has proper intentions in pointing out another’s faults, then shastra does not consider that as an offense. There are three types of proper intention – if we expose someone’s sins in order that they ultimately attain auspiciousness, then such discussions are favorable. If we deliberate on a sinner’s vices in order to benefit the whole world, then this should be counted as an auspicious action. If such deliberations are for one’s own spiritual benefit, then such an aspect carries no fault.

When one reflects upon histories concerning the previous life of Valmiki or the previous activities of Jagai and Madhai, etc., then such deliberations are actually free of sin. When a disciple prays to the guru to identify a true Vaishnava, the guru, desiring auspiciousness for the disciple and the whole world, may draw attention to a non-Vaishnava whose behavior is actually unholy as well as those who are saintly Vaishnavas. With the intention to guide

others to accept shelter at the feet of a real Vaisnava, it is not saddhu-ninda or Vaishnava-aparadha to reject the company of such deceitful dharma-dvajis [religious pretenders]. Even if criticism arises towards a specific person, it is still free from any fault. These are all examples of criticizing with a proper motivation.