Hari-nāma Cintāmaṇi

Chapter Five –Devāntare svātantrya-jñānāparādha
(The Offence of Considering the Devās to be Independent)

 

śivasya śrī‑viṣṇor ya iha guṇa‑nāmādi‑sakalaṁ
dhiyā bhinnaṁ paśyet sa khalu hari‑nāmāhita‑karaḥ

Those who see any difference between the auspicious Śrī Viṣṇu and any of His names, qualities etc. are certainly offenders to the Name of Hari. 

(1)
jaya gadādhara-prāṇa jāhnavā-jīvana
jaya sītānātha jaya gaura bhakta-jana

Glories to Mahāprabhu, the life of Gadādhara! Glories to Nityānanda, the life of Jāhnavā-devī! Glories to Advaita, the husband of Sītā! Glories to Śrīvasa and all the devotees of the Lord!

(2)
hari-dāsa bale tabe kari yoḍa-hāta
dvitīyāparādha ebe śuna jagannātha

Folding his hands together, Hari Dāsa then said, “O Lord of the universe, kindly hear about the second offence.


Viṣṇu-tattva
(The Truth Concerning Viṣṇu)

(3)
parama advaya jñāna viṣṇu para-tattva
cit-svarūpa jagadīśa sadā śuddha-sattva

“Viṣṇu is Supreme non-dual knowledge and the Absolute Truth. The form of the Lord of the Universe is transcendental and He is always situated in pure goodness.

(4)
goloka-vihārī kṛṣṇa se tattvera sāra
catuḥ-ṣaṣṭhi guṇe alaṅkṛta rasādhāra

“Kṛṣṇa, who sports in Goloka, is the essence of reality. Decorated with sixty-four qualities, He is the foundation of rasa.

(5)
ṣaṣṭhi-guṇa nārāyaṇa svarūpe prakāśa
sei ṣaṣṭhi-guṇa viṣṇu-sāmānya-vilāsa

“Sixty of these qualities are manifest in the form of Nārāyaṇa, and these sixty qualities are found in Viṣṇu’s pastimes also.

(6)
puruṣāvatāre āra svāṁśa avatāre
sei ṣaṣṭhi-guṇa spaṣṭa kārya anusāre

“These sixty qualities are manifest in the puruṣāvatāras and the svāṁśāvatāras. (1)

 (1) The transcendentally pure Viṣṇu, or Nārāyaṇa, the Master of Paravyoma, is the vilāsa-vigraha (pastime-form) of Kṛṣṇa the Lord of Goloka. Saṅkarṣaṇa-Viṣṇu, who resides in Paravyoma, goes to the Kāraṇa Ocean and manifests the form of Mahā-Viṣṇu, the first puruṣāvatāra. Entering into every universe, Mahā-Viṣṇu expands as Garbhodakaśāyī. That Puruṣa is the aggregate of all things. Entering every jīva, He becomes Kṣīrodakaśāyī-Viṣṇu. These are the three puruṣāvatāras. From Kṣīrodakaśāyī, the various svāṁśāvatāras such as Matsya, Kūrma etc. are manifest. All these viṣṇutattva forms possess sixty qualities. Śaktyāveśāvatāras (jīvas who are empowered) such as Paraśurāma, Buddha, and Pṛthu are all vibhinnāṁśas (separated expansions).

 

Viṣṇura vibhinnāṁśera prakāra bheda jīvera pañcāśad-guṇa (Viṣṇu’s Different Vibhinnāṁśa Expansions and the Fifty Qualities Possessed by Jīvas)

(7)
viṣṇura ye vibhinnāṁśa dui ta prakāra
pañcāśat guṇa jīve bindu bindu āra

“Viṣṇu’s vibhinnāṁśas are of two kinds. The fifty qualities that the jīvas possess are like a drop of a drop.


Giriśādi devatā vibhinnāṁśa haiyāo sāmānya jīva nan tāṅhārā pañcāśat-guṇa-viśiṣṭa
(Śiva and the other Devas are Also Vibhinnāṁśas, But They Are Not Ordinary Jīvas Since They Possess Fifty-five Qualities)

(8)
giriśādi deve ei guṇa pañcāśat
tad-adhika parimāṇe sarvadā saṁyuta

” Girīśa (Śiva) and the Devas always possess these fifty qualities but in a greater quantity. (2)

 (2) The greater the number of drops present in a jīva, the greater the number of all these qualities.

(9)
tad-vyatīta āra pañca guṇa aṁśa māne
prakāśita āche tabe vicitra-vidhāne

“in addition, another five qualities partially manifest, and these are also wonderfully present within them. (3)

 (3) In addition to these fifty qualities, Śiva and the other Devas also possess five more which manifest partially within them. In other words, all these qualities  are not complete except in viṣṇu-tattva.


Ṣaṣṭhi-guṇe viṣṇutva
(The Sixty Qualities Present in Viṣṇu)

(10)
sei pañca pañcāśat guṇa-pūrṇa tāya
viṣṇute virājamāna sarva śāstre gāya

“These fifty or fifty-five qualities are completely present within Viṣṇu – all the śāstra says this.

(11)
tad-vyatīta āra pañca-guṇa nārāyaṇe
āche tāra sattā kabhu nāhi anya jane

“Apart from these, five other qualities are present within Nārāyaṇa. No one else possesses these qualities.

(12)
ṣaṣṭhi-guṇe viṣṇu-tattva parama īśvara
giriśa ādi anya-deva tāṅhāra kiṅkara

Viṣṇu-tattva, the Supreme Controller, possesses sixty qualities. Girīśa (Śīva) and the other Devas are His servants.

(13)
vibhinnāṁśa giriśādi jīva śreṣṭhatara
viṣṇu sarva-jīveśvara sarva-deveśvara

Girīśa and the Devas are all vibhinnāṁśa. Viṣṇu is the Lord of all jīvas and Lord of all the Devas.


Ajñāna-vyakti anya devatāra sahita viṣṇuke samāna mane kare
(Ognorant Persons Consider Viṣṇu and the Other Devas to be Equal)

(14)
anya-deva saha sama viṣṇuke ye māne
se baḍa ajñāna īśa-tattva nāhi jāne

“Extremely ignorant people who think that other Devas are equal to Viṣṇu do not understand īśa-tattva (the truth about the Supreme Controller).

(15)
e jaḍa jagate viṣṇu parama īśvara
giriśādi yata deva tāṅra vidhikara

“Within this mundane world, Viṣṇu is the Supreme Controller. The Devas, headed by Girīśa, carry out His instructions. (4)

 (4) Carry out His commands means that they are servants.

(16)
keha bale māyāra tri-guṇe tridiveśa
sarvadā samāna brahma-tattva saviśeṣa

“Some say that when it comes into contact with three modes of māyā, Brahman, who is always homogenous, attains qualities and becomes three Devas (Brahmā, Viṣṇu and Śiva). (5)

(5) This is the concept of the māyāvādī. They state that Brahman is nirviṣeśa (devoid of qualities). Coming into contact with the three modes of material nature, it becomes saviśeṣa (with qualities) and manifests as three Devas (Brahmā, Viṣṇu and Śiva).

 

Nānā-vidha vādānuvādera siddhānta (The Conclusion in Regards to the Debate Amongst Various Philosophies)

(17)
śāstrera siddhānte tabu pūjya nārāyaṇa
brahmā śiva sṛṣṭi-laya kāryera kāraṇa

“The śāstra concludes that Nārāyaṇa is the object of worship. Brahmā and Śiva perform the activitis of creation and destruction.

(18)
vāsudeva chāḍi yei anya-deve bhaje
īśvara chāḍiyā sei saṁsārete maje

“People who give up Vāsudeva to worship other Devas instead, become absorbed in the world of repeated birth and death due to thier rejection of the Supreme Controller. 

(19)
keha bale, viṣṇu para-tattva baṭe jāni
sarva-viṣṇumaya viśva veda-vākya māni

“Some say that , ‘I know that Viṣṇu is the Supreme Truth. I know that the Vedas state that Viṣṇu is present everywhere in the world.

(20)
ataeva sarva-deve viṣṇu adhiṣṭhāna
sarva devārcane haya viṣṇura samāna

“Therefore, Viṣṇu resides within all the Devas, and so worship of the Devas is the same as  worshiping Viṣṇu.’

(21)
ei ta niṣedha-para vākya vidhi naya
anya deva pūjāra niṣedha ei haya

“This is forbidden and is not a śāstrika statement. To worship other Devas in this way is prohibited. (6)

(6) One should not claim that Viṣṇu resides within all the Devas and then proceed to worship them. By worshipping Viṣṇu one worships all other Devas. Therefore, it is not necessary to worship other Devas separately.

(22)
sarva viṣṇu-maya viśva e kathā balile
viṣṇu-pūjā kaile saba deve pūjā mile

“One may say that Viṣṇu presides everywhere in the material world. By worshiping Viṣṇu one also worships all the Devas.

(23)
taru-mūle jala dile śākhāra ullāsa
pallave ḍhālile jala vṛkṣera vināśa

“If one waters the root of a tree, the branches will flourish. If one only waters the leaves, the tree will die.

(24)
ataeva pūji viṣṇu anya-deva tyaji
tāhātei anya-deva kāje kāje pūji

“Therefore, if I neglect other Devas and only worship Viṣṇu, I wll attain the result of worshiping the other Devas.

(25)
ei vidhi – vedera sammata cira-dina
durvipāke ei vidhi chāḍe arvācīna

“From ancient times the Vedas have accepted this decree. There is only misery for those fools who reject this rule. (7)

 (7) Misery means that due to the shortsightedness of the jīva, he worships a Deva similar to his own nature. The worship of Viṣṇu which is in transcendental goodness (śuddhasattva) is eternal, and in accordance with Vedika philosophy. But this remains unknown by those who are directed by stupidity.

(26)
māyāvāda-doṣe jīva kali āgamane
bahu-deva pūje viṣṇu-sāmānya-darśane

“When Kali-yuga arrived and the jīva became contaminated by māyāvāda, he believed in the philosophy that the worship of many Devas was equal to the worship of Viṣṇu.

(27)
eka eka deva eka eka phala dātā
sarva phala dātā viṣṇu sakalera pātā

“Every individual Deva offers a specific benediction, but Viṣṇu grants all boons and protects all.

(28)
kāmi jana yadi tattva jānibāre pāre
viṣṇu pūji phala pāya chāḍe devāntare

“If persons with material desires could understand this truth, they would turn away from the Devas and attain results from worshiping Viṣṇu.


Gṛhastha vaiṣṇavera kartavya vidhāna
(The Duties of a Householder Vaiṣṇava)

(29)
gṛhastha haiyā yei viṣṇu-bhakta haya
sarva-kārye kṛṣṇa pūje chāḍiyā saṁśaya

“The gṛhastha who is a devotee of Viṣṇu should, without any doubt, worship Kṛṣṇa with his every deed.

(30)
niṣekādi śmaśānānta saṁskāra yata
tāhāte pūjaye kṛṣṇa veda mantra mata

“Chanting the mantras of the Vedas for various saṁskāras (purificatory ceremonies), beginning with birth and ending at the crematorium, he should worship Viṣṇu.

(31)
viṣṇu vaiṣṇavera pūjā vedete vidhāna
deva-pitṛ-gaṇe kṛṣṇa nirmālya pradāna

“Following the instructions of the Vedas, he should worship Viṣṇu and the Vaiṣṇavas. He should offer Kṛṣṇa’s remnants to the Devas and Pitṛs (forefathers).

(32)
māyāvādi-mate pitṛ-śrāddha yei kare
yevā anya-deva pūje aparādhe mare

“Those who follow the philosophy of the māyāvādīs in their offering of śrāddha to the Pitṛs and their worship of the Devas are doomed due to their offence.

(33)
viṣṇu-tattve dvaita-buddhi nāma aparādha
sei aparādhe tāra haya bhakti bādha

“Imposing a dualistic conception upon viṣnu-tattva is an offence to the Holy Name. By this offence one’s progress in bhakti is obstructed.

(34)
śivādi devatā gaṇe pṛthak īśvara
mānile nāmāparādha haya bhayaṅkara

“Those who think that Śiva and the other Devas are independent controllers commit a fearful offence to the Holy Name. (8)

 (8) “Viṣṇu is the Supreme Controller, Śiva and the other Devas are also Supreme Controllers” – one who thinks in this way that there are many Supreme Controllers falls down due to this offence.  Thus, it is not an offence to consider or worship that Deva as a guṇavatāra or a servant of Viṣṇu. The various Devas are Viṣṇu’s potencies. Their own individual potencies are imperfect.

 (35)
viṣṇu-śakti parā śakti haite deva yata
bhinna śakti siddha naya vedera sammata

“The Devas appear from the viṣṇuśakti or parāśakti. The Vedas never state that their various potencies are superior to His.

(36)
śiva-brahmā-gaṇapati-sūrya-dikpāla
kṛṣṇa-śakti-balete īśvara cira-kāla

“Śiva, Brahmā, Gaṇapati, Sūrya, and the Dikpālas were invested with Kṛṣṇa’s potency and became controllers in ancient times.

(37)
ataeva pareśvara eka-mātra jāni
āra saba deve tāṅra śakti-madhye gaṇi

“Thus, I know that Kṛṣṇa is the only Supreme Controller. I count all the Devas to be among His  potencies.

(38)
ataeva sarva-kārye karma jaḍa bhāva
chāḍiyā gṛhastha pāya bhaktira sad-bhāva

“Therefore, a gṛhastha should totally reject material conceptions in the execution of all his duties, and strive towards attaining a true mood of bhakti.

 

Kirūpa vaiṣṇava gārhasthya dharma kariben (How Does a Vaiṣṇava Perform Householder Dharma?)

(39)
bhaktira sad-bhāve thāki sat-kriyā karaṇe
deva-pitṛ-gaṇe tuṣe nirmālya arpaṇe

“He performs various rituals with a proper devotional mood, and he pleases the Devas and Piṭrs by offering the remnants (of Kṛṣṇa) to them.

(40)
bahu deva-devī pūjā karibe varjana
kṛṣṇa-bhakta bali sabe karibe tarpaṇa

“He avoids the worship of many Devas and Devīs, and because they are all devotees of Kṛṣṇa, they are satisfied with him.

(41)
śrī-kṛṣṇa vaiṣṇavārcane sarva phala pāya
nāme aparādha nahe sadā nāma gāya

“By worshiping Kṛṣṇa and the Vaiṣṇavas, all benefits are achieved. He does not commit offences to the Holy Name and chants the Name constantly.


Varṇa-catuṣṭayera jīvana-yātrā vidhi
(The Rules of Life in Relation to the Four Varṇas)

(42)
jagate mānava-gaṇa varṇa-dharmācari
karibeka deha-yātrā dharma patha dhari

“Those humans who follow the duties of varṇa in this world walk on the path of dharma as they travel in this material body. (9)

 (9) The jīvas who are present in this world should follow the system of varṇāśrama while traversing in the material body – this is sanātana-dharma. This varṇa-dharma has been established by the ṛṣis and was implemented throughout the whole society in the pious land of Bhārata. In other countries, though this system has not been refined, it still exists in one form or another. Human nature cannot find completeness without varṇa. Saṅkara (those of mixed varṇas) and Antyaja (people of low-birth) may gradually attain good fortune by following pure conduct, maintaining a lifestyle free from vice and entering the family of Kṛṣṇa – such rules are eternal.


Antyajera vidhi
(The Rules for Low-Born People)

(43)
saṅkara antyaja sabe tyaji nīca-dharma
śūdrācāra kare sadā saṁsārera karma

“The Saṅkara and Antyaja should completely renounce their low-class nature and activities, and always accept the role of śūdras in the material world.

(44)
saṅkara antyaja thākibeka śūdrācāre
cātur-varṇa vinā dharma nāhika saṁsāre

“The Saṅkara and Antyaja should perform the activities of śudras, because without the four varṇas, there is no dharma in this world.


Varṇa-dharmera dvārā jīvana-yātrā kariyā saṁsāri vyakti bhakti-pathe bhāvārjana kariben
(Living Within Varṇa-Dharma, A Resident of this World Walks on the Path of Bhakti)

(45)
cātur-varṇa varṇa-dharme karibe saṁsāra
śuddha kṛṣṇa-bhakti bale habe sadācāra

“In this world, one should be situated in one of the four varṇas within varṇa-dharma, execute pure kṛṣṇa-bhakti and act righteously.

(46)
cātur-varṇa yadyapi śrī-kṛṣṇa nāhi bhaje
varṇa-dharmācāre thāki rauravete maje

“Even if one belongs to one of the four varṇas, if he does not worship Śrī Kṛṣṇa despite being situated in varna-dharma, he will be thrown into the midst of Raurava (one of the lower planetary systems).

(47)
varṇa vinā gṛhasthera nāhi āra dharma
varṇa dharmācāre gṛhasthera saba karma

“There is no other dharma for a gṛhastha without varṇa. All a gṛhastha’s activities are found within varṇa-dharma.

(48)
varṇa-dharme e saṁsāra nirvāha karibe
yāvad artha parigrahe śrī-kṛṣṇa bhajibe

“In this world one should follow varṇa-dharma and according to his means, he should worship Śrī Kṛṣṇa.

(49)
nisargataḥ vidhi-vākya ye paryanta nara
varṇa-dharma sva-nirvāhe karibe ādara

“He should respect the prescribed rules as long as he is executing his duties within varṇadharma.

 (50)
bhakti-yoga-nāme ei tattva-nirūpaṇa
bhakti-yoge bhāvodaya siddhānta-vacana

“This science is described by the name ‘bhakti-yoga.’ By practicing bhakti-yoga, bhāva arises  this is said to be the siddhānta (highest perfection).

(51)
bhāvodaye vidhira pravṛtti nāhi raya
bhāvodita kārye deha-yātrā siddha haya

“When bhāva arises, there is no need to follow the scriptural rules. The journey within this material body attains perfection at the appearance of bhāva. (10)

(10) As long as the jīva finds it necessary to follow rules and regulations, he must be situated in varnāśrama. As he continues in his bhajana, bhāva eventually arises within him. When bhāva appears, the jīva naturally becomes beautiful and as the regulated jīva ascends, he abandons the dictates of scriptural rules. Ordinary jīvas cannot understand this, as śuddha-bhāva appears on its own accord.

(52)
gṛhi-vaiṣṇavera ei advaya-sādhana
śrī-viṣṇu advaya-tattve dvaita-nivartana

“The resolute sādhana of a grhastha Vaiṣṇava is to accept Śrī Viṣṇu, who is that Absolute Truth who is one without a second.

 

Nāma-nāmī o guṇa-guṇīra abhede viṣṇu-jñāna śuddha haya (The Pure Knowledge that Viṣṇu Is Non-Different From His Name and Qualities)

(53)
āra eka kathā āche dvaita-nivartane
viṣṇu-nāma viṣṇu-rūpa viṣṇu-guṇa-gaṇe

“Another point is that there is no duality concerning Viṣṇu’s Name, from and qualities.

(54)
viṣṇu haite pṛthag rūpe nā mānibe kabhu
advaya akhaṇḍa viṣṇu cinmayatve vibhu

“One should never think that Viṣnu is different from His form. Viṣṇu is non-dual, complete, transcendental, and infinite.

(55)
ajñānete yadi haya dvaita upadrava
nāmābhāsa haya tāra prema asambhava

“If, due to ignorance, one is troubled by the misconception of duality (as regards the Lord’s name, form and qualities) then his chanting will be nāmābhāsa and prema will never occur.

 (56)
sad-guru-kṛpāya sei anartha vināśa 
bhajite bhajite śuddha-nāmera prakāśa

“By the mercy of a genuine guru, this anartha will be destroyed. By continually engaging n bhajana, śuddha-nāma will eventually manifest.


Māyāvādīra kutarka o aparādha
(The Fallacious Arguments and Offences of the Māyāvādīs)

(57)
mata-vāda-jñāne dvaita haila pravartana
aparādha haya āra nahe nivartana

“Some philosophers accept the idea of duality (concerning Kṛṣṇa’s name, form and qualities). That is an offence, and it is not easy to give up.

(58)
māyāvādī bale brahma haya para-tattva
nirviśeṣa nirvikāra nirākāra sattva

Māyāvādīs state, `The Supreme Truth is Brahman, which is without qualities, without change , and without form.

(59)
viṣṇu-rūpa viṣṇu-nāma māyāya kalpita
māyā antardhāne viṣṇu hana brahma-gata

” ‘Viṣṇu’s forms and names are the imaginary creations of māyā. When māyā disappears, Viṣṇu merges into Brahman.’

(60)
e saba kutarka mātra satya śūnyavāda
para-tattve sarva-śakti abhāva-pramāda

“All these are simply fallacious arguments and in truth it is śūnyavāda (the voidism of Buddhism). Their mistake is that they believe the Supreme Truth has no potencies.

(61)
śaktimān brahma yei sei viṣṇu haya
nāmera vivāda-mātra vedera nirṇaya

“Brahman is the possessor of all potencies and He is Viṣṇu. The only difference is their names –  this is the verdict of the Vedas. (11)

(11) Māyāvādīs are narrow-minded. Observing that there is variety in the material world, they assume that spiritual existence must have no variety. Because they have incomplete faith, they imagine that Brahman is without rasa and dry. They cannot accept that Brahman naturally possesses names, forms, qualities, and pastimes. Considering this, they think that Brahman becomes known as Viṣṇu. Māyāvāda is very unfortunate for the jīvas, and pure devotees stay far away from that narrow doctrine and believe in the name, form, qualities and pastimes of Bhagavan.


Viṣṇu o brahma-tattvera sambandha (The Relationship Between Viṣṇu and Brahman)

(62)
viṣṇu para-tattva tāṅra nirviśeṣa dharma
saviśeṣa dharma saha haya eka marma

“Viṣṇu is the Supreme Truth. He has a natural feature without qualities and a natural feature with qualities, yet He remains one.

(63)
viṣṇura acintya-śakti virodha-bhañjana
anāyāse kari kare saundarya sthāpana

“Viṣṇu’s acintya-śakti (inconceivable potency) destroys all contradictions and easily establishes His beauty. (12)

 (12) Fully accepting the Supreme Lord’s special acintya-śakti, which does not establish nirviśeṣa exclusively, all opposing arguments are cast far away.

(64)
jīva-buddhi sahajete ati alpatara
acintya-śaktira bhāva nā kare gocara

“By nature, the intelligence of the jīva is very small. They cannot fathom the acintya-śakti.

(65)
nija-buddhye cāhe eka sthāpite īśvara
khaṇḍa-jñāne pāya brahma-tattvete avara

“Using their intelligence to comprehend the Supreme Controller, they attain limited and inferior knowledge of the Supreme Truth.

(66)
viṣṇura parama pada chāḍi devārcita
brahme baddha haya nāhi bujhe hitāhita

“If they reject the supreme feet of Viṣṇu’s and worship the Devas or if they are attached to Brahman, they will never understand what is beneficial for them and what is not beneficial. (13)

(13) Viṣṇur – those who reject Viṣnu’s feet, which are worshiped by all the Devatās, have a fragmented intellect and, being bound only to an imaginary Brahman, they cannot comprehend what is beneficial and what is not beneficial.

(67)
cinmaya-svarūpa-jñāna ye bujhite jāne
viṣṇu viṣṇu-nāma-guṇa eka kari māne

“Those who understand that knowledge concerning the transcendental nature of the Supreme know that Viṣṇu and His name and qualities are one.

(68)
ei ta viśuddha jñāna śrī-kṛṣṇa-svarūpa
sambandha buddhite labhi bhaje nāma-rūpa

“Those who have pure knowledge of Śrī Kṛṣṇa’s form attain the intelligence to worship Him in the form of His Holy Name.


Śiva o viṣṇura ki rūpe abheda-buddhi karibe
(Understanding how Śiva and Viṣṇu are Non-different)

(69)
jaḍa-nāma jaḍa-rūpa-guṇe yei bheda
se bheda cit-tattve nāi ei ta prabheda

“Mundane names, forms and qualities are different from each other. Amongst the same things that are included within cit-tattva (spiritual reality), there is no difference.

(70)
viṣṇu-tattve bheda-jñāna anartha vikāra
śivete viṣṇute bheda ati avicāra

“To cultivate bheda-jñāna (the understanding of differentiation between the Lord’s name, form etc.) in regards to viṣṇu-tattva, is an anartha and an aberration. To consider Śiva to be independent of Viṣṇu is also a misconception. (14)

(14) It is faulty to consider differentiation in regards to viṣṇutattva. If one thinks that Śiva and the other Devatās are independent of Viṣṇu, then this consideration of difference arises.

 

Bhakta o māyāvādīra ācāra o pravṛtti bheda (The Difference in the Activities and Tendencies of a Devotee and a Māyāvādī)

(71)
nāmaika-śaraṇa yei bhakti mahājana
ekeśvara kṛṣṇe bhaji chāḍe anya jana

“A mahājana takes exclusive shelter of the Holy Name. He worships Kṛṣṇa as the only Supreme Controller and rejects anyone else.

(72)
anya-deva anya-śāstra nindā nāhi kare 
kṛṣṇa-dāsa bali anye pūje samādare

“But he does not criticize other Devas and other śāstra. He worships and regards them as servants of Kṛṣṇa. (15)

(15) Why doesn’t a devotee of Kṛṣṇa criticze other Devas and other śāstras? Because he throws dry logic far away. Other śāstra try to establish the superiority of other Devas only to give approval to the eligibility of the path that some jīvas take. All the śāstras are trying to make them qualified in Transcendental reality in order to make them into devotees of Kṛṣṇa;  therefore one should not criticize different Devatās and śāstras. That criticism is an offence. Rejecting the notion of bhedajñāna (that the Devas are independent controllers) one will attain the mercy of pure kṛṣṇa-bhakti.

(73)
prati-dina gṛhi-bhakta nirmālya arpaṇe
deva pitṛ sarva jīve karena tarpaṇe

“Every day a householder devotee offers the remnants (of Kṛṣṇa) in order to please the Devas, Pitṛs, and jīvas.

(74)
yathā yathā anya deve karena darśana
kṛṣṇa-dāsa bali tāṅre karena vandana

“Whenever he takes darśana of the Devas, he considers them to be servants of Kṛṣṇa and offers them respect.

(75)
māyāvādi-gaṇa yadi viṣṇu-pūjā kare
prasāda nirmālya bhakta nāhi laya ḍare

“If māyāvādīs perform worship of Viṣṇu, out of fear, the devotees will not accept such prasāda remnants.

(76)
māyāvādī hari-nāme aparādhī haya
tāhāra pradatta pūjā hari nāhi laya

Māyāvādīs are offenders to harināma. Whatever worship they offer is not accepted by Hari.

(77)
anya-deva-nirmālya grahaṇe aparādha
śuddha bhakti sādhane sarvadā sādhe vāda

“Accepting the remnants different Devas is an offence. Those who perform sādhana for śuddha-bhakti reject them at all times.

(78)
tabe yadi śuddha bhakta śrī-kṛṣṇa pūjiyā
anya deve pūjā kare tat-prasāda diyā

“However, if a pure devotee worships Śrī Kṛṣṇa, he may also worship the Devas and then offer them the Lord’s prasāda.

(79)
se prasāda grahaṇete nāhi aparādha
sei rūpa devārcane nāhi bhakti-bādha

“To accept this prasāda is not an offence. When worship of the Devas is done in this way, it is not an obstacle to bhakti.

(80)
śuddha-bhakta nāma aparādhī nāhi haya
nāma kari’ prema pāya nāme deya jaya

“A pure devotee never commits offences to the Holy Name. He attains prema by chanting the Holy Name, and the Name bestows victory upon him.


Ei aparādhera pratikāra ( The Remedy for this Offence)

(81)
pramāde yadyapi haya anye viṣṇu-jñāna
tabe anutāpe kari viṣṇu-tattva-dhyāna

“Out of foolishness one may have thought Viṣṇu to be equal to others, but in a repentful mood, one should deeply contemplate viṣṇu-tattva.

 (82)
śrī-viṣṇu smariyā kari aparādha kṣaya
yatne dekhi āra nā se aparādha haya

“By remembrance of Śrī Viṣṇu, one’s offence will be removed. Then the offender will see to it to never commit that offence again. (16)

(16) There is no greater penance in the world than the remembrance of Viṣṇu. Throughout the Vedas it is stipulated that brāhmaṇas who are in danger should take darśana of Viṣṇu’s feet. It is said that remembering kṛṣṇa-nāma and taking darśana of Viṣṇu’s feet are the same.

(83)
pūrva doṣa kṣamā śīla bhaktera bāndhava
dayāra sāgara kṛṣṇa kṣamāra arṇava

“Kṛṣṇa is an ocean of forgiveness and an ocean of mercy. He is the friend of the devotees and it is His natural diposition to forgive their previous mistakes.

(84)
bahu deva sevi saṅga kariba varjana
ekeśvara vaiṣṇavera kariba pūjana

“Giving up service to many Devas, a Vaiṣṇava worships the one Supreme Controller.

(85)
hari-dāsa pade bhaktivinoda ye jana
harināma-cintāmaṇi tāhāra jīvana

Hari-nāma-cintāmaṇi is the life of Bhaktivinoda – that personality who resides at the feet of Hari Dasa.

 

iti śrī- hari-nāma-cintāmaṇau
devāntare svātantrya-jñānāparādha nāma pañcamaḥ paricchedaḥ

Thus ends the fifth chapter of Śrī Hari-nāma Cintāmaṇi entitled, ‘The Offence of Considering the Devās to be Independent.’