By chance, a devotee may commit some sin, but still he does
not have to undertake the penance of
prayascitta. Such sins are
a passing phase that will be drowned in
the nectar of the holy
name.
The devotee is never lost from the path of pure devotion.
However, if a devotee again commits another sin, this time
calculating that the strength of holy
name will counteract the
reaction, then he is not fixed on the
path of pure devotion.
Rather, he is a deceitful person doomed
by his offenses to the
holy name. Scripture affirms that there is a vast
difference
between sin committed due to sudden
weakness or mistake and due
to premeditation.
Just being inclined to this namaparadha is utterly ruinous.
For karmis, the means to get free of sinful reaction is the
performance of prayascitta in
repentence. But if someone even
contemplates relieving himself of the
reaction of deliberate sin
by exploiting the purifying strength of
holy name, he is utterly
ruined, and no amount of prayascitta
will help him. Even after
untold retribution in hell, he will not
be absolved from this
mental namaparadha. If just the inclination to commit sin on the
strength of chanting results in such
tribulations for the soul,
the fate of one who acts on that
inclination is too terrible to
envision.
This namaparadha is inevitable for the cheaters The scriptures
declare
the holy name
to be so potent that it can
eradicate a
burden
of sins that
even in ten million lifetimes could not be
committed. Even
the gravest of sins are counteracted just in the
'namabhasa' stage
of chanting. And
that is precisely why the
cheats
and charlatans are attracted to the chanting of the holy
name.
They forsake the responsibilities
of honest labor as being
drudgery and,
disguised in the renunciate's
attire, travel from
country
to country, their
hearts smoldering with desires for
wealth
and women. Such
persons are called markata
vairagis or
'monkey renunciates'.
These unfortunate fellows dress as sannyasis but nurture the
householder mentality.
They are nothing more than dead weights
upon mother earth and human society and
must be avoided. A devotee
who has taken shelter of the holy name
can live in any n situation
in
household life or in the forest
as a hermit. If the household
situation is
conducive to chanting, then the life of a mendicant
is
unnecessary, but if household life is unfavorable, the devotee
is
dutybound to forsake
it. In either case, it is a terrible
offense
to commit sins
on the strength
of chanting. Such an
offender is forever banished from the
path of devotional service.
Devotees in the
namabhasa stage of chanting must
beware of
such
cheating company because
that company will have an evil
influence on
them they will also fall down
into committing this
dreaded
namaparadha. As for those who are chanting the pure name,
they are always free from this
namaparadha.
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