Aparādha

śraddhayopāhṛtaṁ preṣṭhaṁ bhaktena mama vāry api

śraddhayopāhṛtaṁ preṣṭhaṁ bhaktena mama vāry api |
bhūry apy abhaktopahṛtaṁ na me toṣāya kalpate ||
gandho dhūpaḥ sumanaso dīpo’nnādyaṁ ca kiṁ punaḥ ||
(Śrīmad Bhāgavatam: 11.27.17–18; cited in Bhakti Sandarbha: 300)

“Even water [i.e., the simplest thing] offered [to me] with śraddhā by my bhakta is most dear. Even a lavish offering from a non-bhakta [however] brings me no satisfaction. And what’s more of fragrances, incense, flowers, lamps, food, and so on?”

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mahad-aparādhas tu cāṭukārādinā vā tat-prīty-artha-kṛtena

mahad-aparādhas tu cāṭukārādinā vā tat-prīty-artha-kṛtena nirantara-dīrgha-kālīna-bhagavan-nāma-kīrtanena vā taṁ prasādya kṣamāpanīya … | tat-prasādaṁ vinā tad-asiddheḥ |
(Bhakti Sandarbha: 303)

“Offense to a great person (mahad-aparādha) is to be begged pardon for by propitiating him [i.e., the mahat] with endearing words and so forth, or, by chanting of Bhagavān’s name continuously for a long time performed for the sake of pleasing him … because of non-accomplishment of this [i.e., of forgiveness of one’s offense to a great person] without propitiation of him.”

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na yasya cittaṁ bahir-artha-vibhramaṁ

na yasya cittaṁ bahir-artha-vibhramaṁ
tamo-guhāyāṁ ca viśuddham āviśat |
yad-bhakti-yogānugṛhītam añjasā
munir vicaṣṭe nanu tatra te gatim ||
(Śrīmad Bhāgavatam: 4.24.59; cited in Prīti Sandarbha: 7)

“A sage whose heart, pure by virtue of being favored by bhakti-yoga, is not agitated by external objects and does not enter the cave of darkness, rightly and certainly sees your state therein.”

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tad evaṁ kalau nāma-kīrtana-pracāra-prabhāveṇaiva

tad evaṁ kalau nāma-kīrtana-pracāra-prabhāveṇaiva parama-bhagavat-parāyaṇatva-siddhir darśitā | tatra pāṣaṇḍa-praveśena nāmāparādhino ye, teṣāṁ tu tad-bahirmukhatvam eva syād … |
(Bhakti Sandarbha: 274)

“Thus, in this way, in [the Age of] Kali, attainment of superlative devotedness to Bhagavān solely by the influence of engagement in nāma-kīrtana has been shown. Only obliviousness (bahirmukhatva) of him [however] shall ensue for those who are offenders of the name because of an ingress of heresy therein [i.e., those who commit offense to the name because of fostering a heretical mentality contrary to Bhagavad-bhakti will only remain oblivious of Bhagavān even if they engage in nāma-kīrtana, or other practices of bhakti, as a result of their offenses].”

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tad evam adhikāri-viśeṣaṁ prāpyaiva tat-tat-phalodayo dṛṣṭaḥ

tad evam adhikāri-viśeṣaṁ prāpyaiva tat-tat-phalodayo dṛṣṭaḥ | … yathā ca jāta-ruciṁ prāpya—tava vikrīḍitaṁ kṛṣṇa nṛṇāṁ parama-maṅgalam | karṇa-pīyūṣam āsādya tyajanty anya-spṛhāṁ janāḥ || ata evoktam—na krodho na ca mātsaryaṁ na lobho nāśubhā matiḥ | bhavanti kṛta-puṇyānāṁ bhaktānāṁ puruṣottama || jāta-premāṇaṁ prāpya—naiṣātiduḥsahā kṣun māṁ tyaktodam api bādhate | pibantaṁ tvan-mukhāmbhoja-cyutaṁ hari-kathāmṛtam ||
(Bhakti Sandarbha: 163–164)

“Thus, in this way, the manifestation of various results [of engaging in acts of bhakti] only after attaining someone of specific eligibility [i.e., a person who is free from inoffensiveness] is seen [i.e., the results of bhakti manifest only in those who engage in bhakti free from aparādha]. So also [the various results of engaging in acts of bhakti manifesting] after attaining one in whom relish (ruci) has manifest [is described in SB 11.6.44]: ‘O Kṛṣṇa, having attained [i.e., heard about] your superb play, which is the highest auspiciousness for human beings and nectar for the ears, people relinquish [their] desire for all else.’ Therefore, it is said [in Viṣṇu-sahasra-nāma-stotra (133)], ‘O Puruṣottama, bhaktas established in purity have neither anger, nor envy, nor greed, nor an inauspicious disposition.’ [So also the results of engaging in acts of bhakti manifesting] After attaining one in whom prema has manifest [is described by Mahārāja Parīkṣit to Śukadeva Gosvāmī in SB 10.1.13], ‘Even though I have given up [taking even] water, this extremely difficult to bear hunger does not trouble me as I drink the nectar of discussion of Hari flowing from your lotus mouth.‘”

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aneka-janma-saṁsāra-racite pāpa-samuccaye

aneka-janma-saṁsāra-racite pāpa-samuccaye |
nākṣīṇe jāyate puṁsāṁ govindābhimukhī matiḥ ||
(Viṣṇu-dharma Purāṇa; cited in Bhakti Sandarbha: 180)

“When the multitude of offenses [i.e., aparādhās, livings being have] committed over the course of many births has not dissipated [i.e., borne its results and passed away, or been nullified], admiration directed towards Govinda does not come about in living beings.”

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yadyapy aparādha-sad-bhāvo vartate puruṣe

yadyapy aparādha-sad-bhāvo vartate puruṣe, tadā tad-doṣeṇa satsu nirādarāṇāṁ sādhāraṇa-puṇyādi-dṛṣṭīnāṁ ca tad-doṣa-śānty-arthaṁ sat-saṅgasya bhagavat-sāmmukhya-kāraṇatve’pi tat-kṛpā-sāhāyyam apekṣyate | niraparādhatve sati sat-saṅgenaiva jāta-paramottama-dṛṣṭīnāṁ teṣu mano’vadhānābhāve’pi sat-saṅga-mātraṁ tat-kāraṇam iti |
(Bhakti Sandarbha: 179)

“When the presence of aparādha exists in people, then for [them, that is,] those who are devoid of regard for the sat and those who see [only] ordinary piety and so forth [in them] because of that fault [i.e., past aparādha towards the sat], the assistance of the grace of the sat is required for the purpose of eliminating that fault [of aparādha] even though [general] association with the sat [wherein the sat do not necessarily bestow their grace upon someone with specific intentionality] is the [primary] cause of intentness upon Bhagavān. When there is inoffensiveness [i.e., the absence of aparādha is persons], then, for those in whom the mostly exalted vision [of the sat] has manifest just by association with the sat, simply association with the sat [wherein they do not bestow their grace upon someone with specific intentionality] is a cause of that [i.e., intentness upon Bhagavān] even when there is an absence of mental attentiveness upon them [i.e., even when those free from aparādha are not even fully attentive to the sat].”

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tad evaṁ yat sakṛd bhajanādinaiva phalodaya uktaḥ

tad evaṁ yat sakṛd bhajanādinaiva phalodaya uktaḥ, tad yathāvad eva, yadi prācīno’rvācīno vāparādho na syāt |
(Bhakti Sandarbha: 159)

“Therefore, it is indeed rightly stated in this way that emergence of the fruit comes about just by bhajana and so forth [i.e., any form of bhakti, performed] once, provided no past or present aparādha should be present.”

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mama nāmāni loke’smin śraddhayā yas tu kīrtayet

sarvapārādha-bhañjanatvam
viṣṇu-yāmale śrī-bhagavad-uktau—
mama nāmāni loke’smin śraddhayā yas tu kīrtayet |
tasyāparādha-koṭīs tu kṣamāmy eva na saṁśayaḥ ||
(Viṣṇu-yāmala; cited in Hari-bhakti-vilāsa: 11.375; Bhakti Sandarbha: 265; Krama-sandarbha-ṭikā on Śrīmad Bhāgavatam: 2.1.11)

“The name of Śrī Bhagavān’s being a destroyer of all offenses [is described as follows] in a statement of Śrī Bhagavān in Viṣṇu-yāmala: ‘I certainly forgive even crores of offenses (aparādhas) of someone in this world who can chant my names with śraddhā. There is no doubt [about this].’”

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