satāṁ nindā nāmnaḥ paramam aparādhaṁ vitanute |
yataḥ khyātiṁ yātaṁ katham u sahate tad‑vigarhām ||
śivasya śrī‑viṣṇor ya iha guṇa‑nāmādi‑sakalaṁ |
dhiyā bhinnaṁ paśyet sa khalu hari‑nāmāhitakaraḥ ||
guror avajñā śruti‑śāstra‑nindanaṁ
tathārthavādo hari‑nāmni kalpanam |
nāmno balād yasya hi pāpa‑buddhir
na vidyate tasya yamair hi śuddhiḥ ||
dharma‑vrata‑tyāga‑hutādi‑sarva‑
śubha‑kriyā‑sāmyam api pramādaḥ |
aśraddadhāne vimukhe’py aśṛṇvati
yaś copadeśaḥ śiva‑nāmāparādhaḥ ||
śrutvāpi nāma‑māhātmyaṁ yaḥ prīti‑rahito’dhamaḥ |
ahaṁ‑mamādi‑paramo nāmni so’py aparādha‑kṛt ||
(Padma Purāṇa: 4.25.15–18; cited in Hari-bhakti-vilāsa: 11.521–524; Bhakti Sandarbha: 265)
[Śrī Sanat-kumāra to Śrī Nārada:] (1) Defamation of the sat causes the greatest offense to the name. Oh! How can the name tolerate condemnation of those on whose account it has attained renown? (2) One here who shall see with the intellect all of Śiva’s qualities, names, and so forth to be distinct from Śrī Viṣṇu is certainly a committer of enmity towards Hari’s name. (3) Disrespect for the guru, and (4) defamation of the Śrutis and śāstras [are offenses to the name]. Also, (5) [assumption of mere] praise (arthavāda) and (6) fabrication in regard to Hari’s name [are offenses to the name]. (7) The purification of one who has the intention of sinning on the basis of the name’s power [to dispel sin, which is an offense to the name] certainly does not occur by means of regulations. (8) [Considering there to be] Equality [of the name] with all [types of] auspicious acts, such as dharma, rites, renunciation, and sacrifice, is also negligence [in regard to the name, i.e., an offense]. (9) Instructing one who is faithless, averse, or undesirous of hearing [about the name] is an offense to Śiva’s name [alt., to the auspicious name of Śrī Viṣṇu]. (10) Even after having heard about the greatness of the name, one who remains devoid love [for the name], vile, and [someone] for whom ‘I’, ‘mine’, and so forth are primary, is also an offender [of the name].”
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