kaṣāyaḥ krodha-lobha-garvādi-saṁskāraḥ |
kaṣāyaḥ krodha-lobha-garvādi-saṁskāraḥ |
(Mādhurya-kādambinī: 4.2)
“Kaṣāya [i.e., astringency] means a saṁskāra [i.e., tendency] for anger, greed, pride, and so on [during kīrtana and so forth].”
Sūkti Sudhākara
apratipattiḥ kadācil laya-vikṣepayor
apratipattiḥ kadācil laya-vikṣepayor abhāve kīrtanādy-asāmarthyam |
(Mādhurya-kādambinī: 4.2)
“Apratipatti [i.e., inaction] means inability at times to engage in kīrtana and so forth even in the absence of laya and vikṣepa.”
vikṣepas teṣu vyavahārika-vārtā-samparkaḥ
vikṣepas teṣu vyavahārika-vārtā-samparkaḥ |
(Mādhurya-kādambinī: 4.2)
“Vikṣepa [i.e., distraction] means involvement in worldly affairs during them [i.e., during kīrtana, śravaṇa, and so forth].”
layaḥ kīrtana-śravaṇa-smaraṇeṣu
layaḥ kīrtana-śravaṇa-smaraṇeṣu uttareṣv ādhikyena nidrodgamaḥ |
(Mādhurya-kādambinī: 4.2)
“Laya [i.e., mental slackening] means sleepiness increasing sequentially during kīrtana, śravaṇa, and smaraṇa.”
layādy-abhāva eva niṣṭhā-liṅgam
layādy-abhāva eva niṣṭhā-liṅgam |
(Mādhurya-kādambinī: 4.2)
“The absence of laya and so forth [vikṣepa, apratipatti, kaṣāya, and rasāsvāda] is the characteristic of niṣṭhā.”
niṣṭhā tatrāvikṣepeṇa sātatyam
niṣṭhā tatrāvikṣepeṇa sātatyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.15)
“Niṣṭhā is unwavering constancy therein [in bhajana].”
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.”
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].”
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.
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.”