Pāṣaṇḍatva

pā-śabdena trayī-dharmaḥ pālanāj jagatāṁ smṛtaḥ

pā-śabdena trayī-dharmaḥ pālanāj jagatāṁ smṛtaḥ |
taṁ ṣaṇḍayanti yasmāt te pāṣaṇḍās tena hetunā ||
(Brahma-vaivara Purāṇa)

“The dharma of the three Vedas [viz., the Ṛk, Sāma, and Yajur] is referred to by the syllable pā as per [the established meaning of the syllable pā of] ‘preservation’ (pālana) of the world [i.e., the syllable pā in the word pāṣaṇḍa is used in the sense of pālana, ‘preserving,’ rather than in the alternate sense of ‘drinking’ that the syllable pā can also convey, because Vedic dharma is regarded as being essential for the preservation of the world]. They are known as pāṣaṇḍas because they diminish (ṣaṇḍayanti—khaṇḍayanti) that [viz., Vedic dharma].”

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ye’nya-devaṁ paratvena vadanty ajñāna-mohitāḥ

ye’nya-devaṁ paratvena vadanty ajñāna-mohitāḥ |
nārāyaṇāj jagannāthāt te vai pāṣaṇḍinaḥ smṛtāḥ || …
śruti-smṛty-uditācāraṁ yas tu nācarati dvijaḥ |
sa pāṣaṇḍīti vijñeyaḥ sarva-lokeṣu garhitaḥ ||
vinā vai bhagavat-prītyā te vai pāṣaṇḍinaḥ smṛtāḥ |
samasta-yajña-bhoktāraṁ viṣṇuṁ vai brahma-daivatam ||
uddiśya devatā eva juhoti ca dadāti ca |
sa pāṣaṇḍīti vijñeyaḥ svatantraḥ sarva-karmasu ||
svātantryāt kurute yas tu karma vedoditaṁ mahat |
yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ ||
samam anyair nirīkṣeta sa pāṣaṇḍī bhavet sadā |
avasthā-tritaye yas tu mano-vāk-kāya-karmabhiḥ ||
vāsudevaṁ na jānāti sa pāṣaṇḍī bhaved dvijaḥ |
kim atra bahunoktena brāhmaṇā ye’py avaiṣṇavāḥ ||
na spraṣṭavyā na vaktavyā na draṣṭavyāḥ kadācana |
(Padma Purāṇa: 6.235.2, 6–12)

“Those deluded by ignorance who speak of another deva as being superior to Nārāyaṇa, the Lord of universe, are indeed known as heretics (pāṣaṇḍis). … A twice-born who does not observe the conduct described in the Śrutis and Smṛtis is to be known as a pāṣaṇḍi and among all people is contemptible. They who are utterly devoid of affinity (prīti) for Bhagavān are indeed known as heretics (pāṣaṇḍis). Viṣṇu, the enjoyer of all sacrifices, is the object of worship of [even] Brahmā. One who performs sacrifices or gives in charity only for the sake of the devatās [i.e., without due regard for Bhagavān Viṣṇu] and is independent in all activities [i.e., performs activities without adherence to the guidance of the śāstras] is to be known as a heretic (pāṣaṇḍi). One who performs [even] great acts described in the Veda independently [i.e., not out of adherence to the guidance of the Vedas] and who shall see Deva, Nārāyaṇa, to be equal to other devatās like Brahmā and Rudra shall always be a heretic (pāṣaṇḍi). A twice-born who in the three states [of wakefulness, dream, and deep sleep] with the actions of the mind, speech, and body does not recognize Vāsudeva shall be a heretic (pāṣaṇḍi). What [is the use] of [making] many statements in this regard. Even brāhmaṇas who are non-Vaiṣṇavas are never to be touched, spoken to, or seen.”

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arcye viṣṇau śilā‑dhīr guruṣu nara‑matir vaiṣṇave jāti‑buddhir

arcye viṣṇau śilā‑dhīr guruṣu nara‑matir vaiṣṇave jāti‑buddhir
viṣṇor vā vaiṣṇavānāṁ kali‑mala‑mathane pāda‑tīrthe’mbu‑buddhiḥ |
śrī-viṣṇor nāmni mantre sakala‑kaluṣa‑he śabda‑sāmānya‑buddhir
viṣṇau sarveśvareśe tad‑itara‑sama‑dhīr yasya vā nārakī saḥ ||
(Unknown source; attributed to a southerner in Padyāvalī: 114; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 10.26)

“One who has the notion of a stone in relation to a Deity of Viṣṇu [e.g., a Śālagrāma-śilā], the idea of a man in relation to gurus, the notion of a caste in relation to a Vaiṣṇava, the notion of water in relation to the sacred foot-wash of Viṣṇu or the Vaiṣṇavas, which is a destroyer of the contamination of Kali, the notion of an ordinary word in relation to the name of Śrī Viṣṇu, which is a vanquisher of all sin, or the notion of equality with those other than himself in relation to Viṣṇu, the Īśvara of all Īśvaras, is destined for Nāraka.”

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svātantryāt kriyate karma na ca vedoditaṁ mahat

svātantryāt kriyate karma na ca vedoditaṁ mahat |
vinaiva bhagavat-prītyā te vai pāṣaṇḍinaḥ smṛtāḥ ||
(Padma Purāṇa: Uttara-khaṇḍa, 235.9a, 7a; cited in Bhakti Sandarbha: 312)

“One who performs [even] great acts described in the Veda independently [i.e., not out of adherence to the guidance of the Vedas] and without affinity for Bhagavān—they are known as heretics (pāṣaṇḍis).”

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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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uddiśya devatā eva juhoti ca dadāti ca

uddiśya devatā eva juhoti ca dadāti ca |
sa pāṣaṇḍīti vijñeyaḥ svatantro vāpi karmasu ||
(Padma Purāṇa: 6.235.8; cited in Bhakti Sandarbha: 222)

“One who performs sacrifices or gives in charity only for the sake of the devatās [i.e., without due regard for or the intent to please Bhagavān] or who is independent in action [i.e., performs action considering oneself independently capable of doing so and entitled to the fruit thereof independent of Bhagavān] is to be known as a heretic (pāṣaṇḍi) [i.e., one who is fallen from the Vaiṣṇava path].”

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śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā

śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā |
aikāntikī harer bhaktir utpātāyaiva kalpate ||
bhaktir aikāntikī veyam avicārāt pratīyate |
vastutas tu tathā naiva yad aśāstrīyatekṣyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.101–102; Brahma-yāmala; cited in Bhakti Sandarbha: 284, 312)

“‘Without [adherence to] the injunctions of the Śrutis, Smṛtis, Purāṇas, Pañcarātras, and other śāstras, [even] one-pointed bhakti to Hari leads only to disturbance.’ Such bhakti [as mentioned in this verse from Brahma-yāmala] may appear to be one-pointed as a result of misjudgement. In reality, however, it is not so because it is seen to be unsupported by śāstra.”

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nāmaikaṁ yasya vāci smaraṇa-patha-gataṁ śrotra-mūlaṁ gataṁ vā

nāmaikaṁ yasya vāci smaraṇa-patha-gataṁ śrotra-mūlaṁ gataṁ vā
śuddhaṁ vāśuddha-varṇaṁ vyavahita-rahitaṁ tārayaty eva satyam |
tac ced deha-draviṇa-janatā-lobha-pāṣaṇḍa-madhye
nikṣiptaṁ syān na phala-janakaṁ śīghram evātra vipra ||
(Padma Purāṇa: 3.48.24 or 4.25.24; cited in Hari-bhakti-vilāsa: 11.527; Bhakti Sandarbha: 153, 265; Caitanya-caritāmṛta: 3.3.60)

“Be it with proper or improper [pronunciation of] syllables, one name [of Bhagavān] without separation [alt., or even with separation of its syllables] which has entered one’s speech, path of remembrance, or the base of the ears certainly delivers [a living being]. This is certainly true. If that [i.e., the name of Bhagavān] should be cast down among those who are heretical out of greed related to the body, wealth, or people, [however,] O brāhmaṇa, it certainly does not become fruitful quickly here.”

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