atha svārpaṇa-vidhiḥ—
ahaṁ bhagavato’ṁśo’smi sadā dāso’smi sarvathā |
tat-kṛpāpekṣako nityam ity ātmānaṁ samarpayet ||
(Hari-bhakti-vilāsa: 8.418)
“Now, the method of offering the self [is explained; one should meditate]: ‘I am a part of Bhagavān. I am forever a servant [of him] in all respects. I am always a seeker of his grace.’ In this way, one should fully offer oneself.”
arcāyām eva haraye pūjāṁ yaḥ śraddhayehate |
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ ||
(Śrīmad Bhāgavatam: 11.2.47; cited in Hari-bhakti-vilāsa: 10.26, 10.76; Bhakti Sandarbha: 190; Śrī Caitanya-caritāmṛta: 2.22.74)
“One who for Hari performs pūjā with śraddhā only [of his presence] in a deity and not in his bhaktas or in others is considered a beginning bhakta.”
īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca |
prema-maitrī-kṛpopekṣā yaḥ karoti sa madhyamaḥ ||
(Śrīmad Bhāgavatam: 11.2.46; cited in Hari-bhakti-vilāsa: 10.25, 10.75; Bhakti Sandarbha: 189; Śrī Caitanya-caritāmṛta: 2.22.73)
“One who fosters prema, friendship, grace, and disregard [respectively] in relation to Īśvara, his dependents, the unwise, and the inimical is an intermediate [bhāgavata].”
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.”
naiṣkarmyam apy acyuta-bhāva-varjitaṁ
na śobhate jñānam alaṁ nirañjanam |
kutaḥ punaḥ śaśvad abhadram īśvare
na cārpitaṁ karma yad apy akāraṇam ||
(Śrīmad Bhāgavatam: 1.5.12; cited in Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.554; Bhagavat Sandarbha: 70, Bhakti Sandarbha: 3, 5, 23, 115, 116, 217; Caitanya-caritāmṛta: 2.22.19)
“[Śrī Nārada to Śrī Vyāsa:] Even untainting jñāna of Brahman (naiṣkarmya) [when] devoid of bhāva for Acyuta does not shine greatly [i.e., does not lead to direct experience of Brahman], so how much less so does ever-inauspicious karma not offered to Īśvara, even which [i.e., when it] is causeless?”
sandadhe’straṁ sva-dhanuṣi kāmaḥ pañca-mukhaṁ tadā |
madhur mano rajas-toka indra-bhṛtyā vyakampayan ||
(Śrīmad Bhāgavatam: 12.8.25)
“Then, Kāma fixed a five-headed weapon [i.e., arrow] on his bow, and Spring, Greed [lit., ‘the son of Rajas’], and [other] servants of Indra tried to agitate the mind [of Mārkaṇḍeya].”
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].”
etan nirvidyamānānām icchatām akuto-bhayam |
yogināṁ nṛpa nirṇītaṁ harer nāmānukīrtanam ||
(Śrīmad Bhāgavatam: 2.1.11; cited in Hari-bhakti-vilāsa: 11.414; Bhakti-rasāmṛta-sindhu: 1.2.230; Bhakti Sandarbha: 115, 198, 265, 275)
“O King, this anukīrtana of Hari’s name, wherein there is no fear from anywhere, is enjoined for the indifferent, the desirous, and the yogīs.”
jāte nāmāparādhe’pi pramādena kathañcana |
sadā saṅkīrtayan nāma tad-eka-śaraṇo bhavet ||
(Padma Purāṇa: 4.25.22; cited in Hari-bhakti-vilāsa: 11.525)
“Even when an offense to the name occurs somehow out of negligence, one should become one whose sole shelter is that [i.e., is the name] and constantly chant the name.”
nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ |
pūrṇaḥ śuddho nitya-mukto’bhinnatvān nāma-nāminoḥ ||
(Padma Purāṇa; cited in Hari-bhakti-vilāsa: 11.503; Bhakti-rasāmṛta-sindhu: 1.2.233; Bhagavat Sandarbha: 47; Caitanya-caritāmṛta: 2.17.133)
“[Translated according to the interpretation of Śrī Sanātana Gosvāmīpāda:] The name is a thought-jewel, Kṛṣṇa [himself], an embodiment of consciousness and rasa, complete, pure, and eternally liberated, because of the name and the bearer of the name being non-different.”
