सर्वपाराधभञ्जनत्वम्
विष्णुयामले श्रीभगवदुक्तौ—
मम नामानि लोकेऽस्मिन् श्रद्धया यस्तु कीर्तयेत् ।
तस्यापराधकोटीस्तु क्षमाम्येव न संशयः ॥
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].’”
Commentary
evaṁ vihitākaraṇa-niṣiddhācaraṇa-jātākhila-pāponmūlana-rūpa-māhātmyaṁ likhitam | tac ca pāpaṁ kathañcid bhagavad-āśrayaṇād api vinaśyaty eva | yac ca śrī-bhagavati tan-nāmi cāparādha-rūpaṁ parama-mahā-pātakaṁ, tad api nāma-kīrtanāt kṣīyata iti māhātmya-viśeṣaṁ likhati—mameti | avaśya-bhogyasyāpi nāmāparādhasya kṣamāyāṁ pūrva-likhita eva siddhānto draṣṭavyaḥ |
(Dig-darśinī-ṭīkā)
“In this way [i.e., in the verses cited earlier] the greatness [of nāma-kīrtana] in the form of eradication of all the sin produced by non-performance of that which is enjoined and performance of that which is forbidden has been described. Furthermore, that sin [i.e., sin of the two aforementioned types], is certainly destroyed even by taking shelter in Bhagavān by any means. [However,] Even the most extreme sin in the form of offense to Śrī Bhagavān and to his name is dissipated by means of chanting (kīrtana) of his name. Thus, the author describes this special greatness [of chanting Śrī Bhagavān’s name]: mama … [i.e., he cites this verse]. In regard to the forgiveness even of offense to the name that is [otherwise always] compulsory to be experienced [i.e., the prārabdha form of nāma-aparādha that is always necessary for one to endure the result of], the aforementioned conclusion (siddhānta) is to be seen [i.e., as it was stated in the commentary on HBV 11.372 that since nāma-kīrtana can destroy even prārabdha-karma, so it is to be understood here that nāma-kīrtana can also destroy even the results of aparādhas that are due to be endured in one’s present life, that is, what could perhaps be termed ‘prārabdha-aparādha’].”