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- Read on →: kintu yadi latāra saṅge uṭhe ‘upaśākhā’
kintu yadi latāra saṅge uṭhe ‘upaśākhā’ |
bhukti-mukti-vāñchā, yata asaṅkhya tāra lekhā ||
‘niṣiddhācāra’, ‘kuṭīnāṭī’, ‘jīva-hiṁsana’ |
‘lābha’, ‘pūjā’, ‘pratiṣṭhādi’ yata upaśākhā-gaṇa ||
seka-jala pāñā upaśākhā bāḍi yāya |
stabdha hañā mūla-śākhā bāḍite nā pāya ||
(Caitanya-caritāmṛta: 2.19.160)“With the creeper [of bhakti] arise weeds, desires for enjoyment and mukti, which are innumerable. Forbidden behavior, deceit, harming living beings, [seeking] profit, adoration, prestige, and so on, are some of these weeds. These weeds grow by absorbing the sprinkled water [i.e., the water meant for the creeper of bhakti], and the host plant becomes stunted and unable to grow.”
- Read on →: bhakty-utthās te ca mūla-śākhāta
bhakty-utthās te ca mūla-śākhāta upaśākhā iva bhaktyaiva dhanādi-lābha-pūjā-pratiṣṭhādyāḥ sva-vṛttibhiḥ sādhaka-cittam apy uparajya sva-vṛddhyā mūla-śākhām iva bhaktim api kuṇṭhayituṁ prabhavantīti |
(Mādhurya-kādambinī: 3.15)“Also, those detriments (anarthas) arising from bhakti—the attainment of wealth and so on, [receiving] adoration, [gaining] prestige (pratiṣṭhā), and so forth specifically because of bhakti—are like sub-branches from the main branch [of a creeper], taint even the mind of a sādhaka with their own modes of being, and with their own growth cause constriction even of bhakti, the main branch [of the creeper from which they grow].”
- Read on →: atha nāmāparādhā daśa
atha nāmāparādhā 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’py aprītiḥ—iti daśadhā |
(Bhakti-rasāmṛta-sindhu-bindu: 7)The ten offenses to the name are as follows:
(1) Offending a Vaiṣṇava, that is, defaming a Vaiṣṇava and so forth;
(2) Considering Viṣṇu and Śiva to be separate Īśvaras [i.e., considering Śiva or any other devatā to be an Īśvara independent of Bhagavān Viṣṇu;
(3) Considering śrī gurudev a human being [i.e., not a manifestation of Bhagavān];
(4) Defaming the Vedas, Purāṇas, and other śāstras;
(5) Adulation in regard to the name;
(6) Misinterpretation or far-fetched imagination in regard to the name;
(7) Engaging in sin on the strength of the name [i.e., attempting to make use of the name as a means to purify oneself of intentionally committed sins];
(8) Considering [chanting] the name equal to other pious karmas;
(9) Instructing faithless persons about the name; and
(10) Lacking affinity for the name even after hearing of the name’s greatness. - Read on →: aparādhotthā ity atra nāmāparādhā eva gṛhyante
aparādhotthā ity atra nāmāparādhā eva gṛhyante |
(Mādhurya-kādambinī: 3.1)“Anarthas arising from offences are accepted to mean the [ten] offences to the name.”
- Read on →: sukṛtotthā bhogābhiniveśā vividhā eva
sukṛtotthā bhogābhiniveśā vividhā eva |
(Mādhurya-kādambinī: 3.1)“Anarthas arising from pious deeds are absorption in various forms of enjoyment.”
- Read on →: duṣkṛtotthāḥ durabhiniveśa
duṣkṛtotthāḥ durabhiniveśa-dveṣa-rāgādyāḥ pūrvoktāḥ kleśā eva |
(Mādhurya-kādambinī: 3.1)“Anarthas arising from misdeeds are the [five] aforementioned afflictions: (1) durabhiniveśa, troublesome absorption [in the objects of the senses; alt., fear of death]; dveṣa, aversion [to that which opposes one’s desires]; rāga, attachment [to that which facilitates one’s desires]; and so forth [i.e., asmitā, identification (with a false senses of self), and avidyā, ignorance (of the true self)].”