Bhaktimārgīyāparādhaḥ - 32 Offenses in the path of Devotion

By Śrīmatprabhucaraṇa-s, thirty-two offenses in the bhaktimārga have been delineated. Subsequently, it has been stated that these thirty-two offenses must not be committed by those engaged in the bhaktimārga. The commission of such offenses results in aniṣṭaprāptiḥ, as declared. To discern why and what constitutes aniṣṭaprāptiḥ, these offenses are elaborated upon.

Here’s a concise table summarizing the 32 offenses in the path of devotion (Bhaktimārgīyāparādhaḥ) as described:

Thank you for the context! Based on the page’s information, here’s a refined table summarizing the 32 offenses in the path of devotion (Bhaktimārgīyāparādhaḥ) alongside the original verses:

Commentary by Śrī Puruṣottama Jī link

Having discriminatory thoughts about the Guru link

The first offense is “having discriminatory thoughts about the Guru” (gurau bhedabuddhiḥ).

The Guru, being the instructor of the bhagavanmārga, must be regarded without any sense of differentiation. As stated in the Eleventh Skandha of the Bhāgavata Purāṇa (11.10.5):

madabhijñaṃ guruṃ śāntam upāsīta madātmakam

This means, “One should revere a Guru who is knowledgeable of Me, tranquil, and embodies My essence.” Therefore, the knowledge of the Guru as separate from Bhagavān constitutes the first offense.

This is also mentioned in the Nārada Pañcarātra:

gurau ye narabuddhayaḥ

“Those who regard the Guru with the mentality of seeing him as an ordinary mortal.” This also encompasses the lack of worship and respect for the Guru.

Regarding such conduct, the Śvetāśvatara Upaniṣad (6.23) declares:

yasya deve parā bhaktiḥ yathā deve tathā gurau
tasya ete kathitāḥ hi arthāḥ prakāśante mahātmanaḥ

For one who has supreme devotion towards the Deva and equal devotion towards the Guru, the truths of the scriptures are revealed.

Further, the Bhāgavata Purāṇa (7.15.26) emphasizes:

yasya sākṣād bhagavati jñānadīpaprade gurau,
martyāsaddhīḥ kṛtaṃ tasya manye kuñjaraśaucavat

For one who regards the Guru, who is directly Bhagavān and the giver of the lamp of knowledge, as a mere mortal, I consider their acts akin to the futile cleansing of an elephant that returns to the dirt.

Through such disregard, one incurs a lack of spiritual knowledge (bhagavad-jñānābhāva) and, consequently, aniṣṭaprāptiḥ (unfavorable outcomes).

Serving without self-surrender link

In this context, due to the persistence of ego in sentient and non-sentient entities (cetanācetaneṣu vastuṣu svābhimānānāpāyāt), Bhagavān does not accept such service.

The Bhāgavata Purāṇa (11.19.24) states in reference to this:

evaṃdharmaiḥ manuṣyāṇām uddhava ātmanivedinām

O Uddhava, these dharmas (duties) pertain only to those who surrender themselves entirely.

Service performed without surrender leads to the absence of true devotion (bhaktyanutpatti) and results in aniṣṭaprāptiḥ (unfavorable consequences).

Considering the divine name as ordinary letters link

This is also stated in the Pañcarātra:

sarvottame hareḥ nāmni hi arthavādeti buddhayaḥ

To consider the supreme name of Hari as merely ornamental or of no substantial meaning.

As described in the Harivallabhasudhodayā and elaborated in Padma statements:

nāma cintāmaṇiḥ kṛṣṇa-caitanyarasavigrahaḥ
pūrṇaḥ śuddho nityamukto abhinnatvād nāmanāminoḥ

The name is like a wish-fulfilling gem (cintāmaṇi), Kṛṣṇa Himself, the embodiment of conscious and blissful essence. It is complete, pure, eternally liberated, and non-different from the one named (Nāmin).

Due to ignorance of their indivisible śabda-brahma essence, such offenses arise. As further explained in the Padma Purāṇa, Sanatkumāra tells Nārada:

satāṃ nindāṃ nāmnāṃ paramam aparādhaṃ vitanute,
yataḥ khyātiṃ yātaḥ katham sahete tadvigaṇanām,
śivasya śrīviṣṇoḥ ya iha guṇanāmādisakalaṃ,
dhiyā bhinnaṃ paśyet sa khalu harināmāhitakaraḥ

Criticizing the exalted ones (satāṃ nindā) constitutes a supreme offense towards the holy name. When one achieves prominence due to the name but disrespects its true essence, it becomes unbearable for the holy name. Anyone who perceives the qualities, names, and attributes of Śiva and Śrī Viṣṇu as separate commits harm towards Hari’s name.

This leads to the lack of purification from subtle desires and sins (savāsana-pāpakṣaya-rūpa-niṣpāvana-abhāva), and prevents attainment of the principal fruits of devotion (mukhyaphalaprāptiḥ).

As further stated in the Padma Purāṇa:

sarvāparādhakṛdapi mucyate harisaṃśrayaḥ,
harerapy aparādhānyaḥ kuryād dvipadapāṃsanaḥ
nāmāśrayaḥ kadācit syāt taratyeva sa nāmataḥ,
nāmno’pi sarvasuhṛdotu aparādhāt patati adhaḥ

Even one who commits all offenses is liberated by taking refuge in Hari. However, one who offends Hari Himself, even while under the guise of being a devotee, may sometimes overcome them by the name. Yet, if one offends the name, which is the well-wisher of all, they undoubtedly fall to the lowest state.

This offense is among those counted as one of the mahāparādha-s (great offenses).

Disregarding the commands of the Guru link

ye gurvājñāṃ na kurvanti pāpiṣṭhāḥ puruṣādhamāḥ,
na teṣāṃ narakakleśanistāro munisattama

This verse, as cited in the Sādhanadīpikā from the Agastya Saṃhitā, highlights that those sinful and base individuals who fail to follow the commands of their Guru (gurvājñā) are condemned to the suffering of hell (narakakleśa) without any possibility of release. This results in narakaprāptirūpā aniṣṭaprāptiḥ (undesirable outcomes in the form of attaining hell).

Improperly occupying the Guru’s seat or position link

guruśayyāsanaṃ yānaṃ pādukōpānahādikaṃ,
snānodakaṃ tathā chāyāṃ laṅghayed na kadācana

This verse from the Āgama text in the Rāmārcanacandrikā emphasizes that one should never step over or disrespect the Guru’s bed, seat, vehicle, footwear, water used for bathing (snānodaka), or even their shadow.

Such actions demonstrate avajñā (disrespect) towards the Guru and lead to a breach in gurubhakti (devotion to the Guru). Consequently, this results in gurubhakti-bhaṅgarūpa-aniṣṭaprāptiḥ (undesirable outcomes manifesting as the destruction of devotion to the Guru).

Neglecting the commandments of the Vedas link

Here, the term ‘veda’ includes the Purāṇa and Pañcarātra as well, due to their basis in Vedic origins (vedamūlaka). Additionally, since the Varāha Purāṇa is regarded as a bhagavacchāstra (scripture of Bhagavān), offenses mentioned therein are considered to be avoidable and should be understood accordingly.

The Eleventh Skandha of the Bhāgavata Purāṇa (11.3.45) states:

nācared yastu vedoktaṃ svayam ajño ajitendriyo,
vikarmaṇā hi adharmeṇa mṛtyormṛtyum upaiti saḥ

One who does not follow the actions prescribed in the Vedas, due to ignorance (ajñāna) or lack of control over their senses (ajitendriya), indeed meets death upon death (mṛtyormṛtyum) through actions of adharma (vikarmaṇā hi adharmeṇa).

As elaborated upon in this context, such conduct leads to adharmeṇa maraṇarūpa-aniṣṭaprāptiḥ (undesirable outcomes manifesting as death through unrighteousness).

Failing to respect the Guru’s dignity link

yaiḥ śiṣyaiḥ śaśvadarādhyā guravo hi avamānitāḥ,
putramitrakalatrādi-sampadbhyaḥ pracyutā hi te,
ihaiva atyantaduḥkhāni paśyanti āmuṣmike kimu

This statement indicates that those disciples who consistently disrespect the Gurus — who are ever worthy of worship — become deprived of their children, friends, spouses, and wealth (putramitrakalatrādi-sampadbhyah pracyutāḥ).

Furthermore, they experience extreme suffering (atyantaduḥkhāni) not only in this world (ihaiva) but also in the next (āmuṣmike). The undesirable outcomes (aniṣṭaprāptiḥ) manifest in both worlds due to such conduct, as proclaimed in this teaching.

Praising or condemning others during service link

This is also categorized among offenses in the Rāmārcanacandrikā.

The Bhagavad-vākya from the Eleventh Skandha of the Bhāgavata Purāṇa (11.19.45) states:

guṇadoṣa-dṛśir doṣo guṇas tu ubhayavarjitaḥ

Seeing either merits (guṇa) or faults (doṣa) in a biased manner is itself a fault, while true virtue is devoid of both.

Thus, identifying merits and demerits incorrectly (guṇadoṣadṛśiḥ) is considered a fault, leading to the undesirable acts of praising (stuti) and criticizing (nindā). When these occur during service (sevākāle), the action reflects the fault of the doer (kartṛdoṣa) and results in sevāduṣṭatvāpattyrūpa-aniṣṭaprāptiḥ, that is, unfavorable consequences arising from the corruption of service.

Acting to please the world during service link

People (lokāḥ) and their expectations (tadāpekṣa) often drive conformity (tadānukūlyasya), which, when prioritized, leads to actions that result in the absence of Bhagavadprasāda (the favor of Bhagavān) and the manifestation of worldly suffering (laukikakleśa).

As stated by Śrīmadācārya in the Siddhāntamuktāvalī (16):

lokārthī ced bhajet kṛṣṇaṃ kliṣṭo bhavati sarvathā

If one worships Kṛṣṇa with worldly motives, they inevitably experience hardship in every way.

Such conduct results in aniṣṭaprāptiḥ, manifesting as both the loss of divine grace and an increase in worldly tribulations.

Associating with heretical paths link

Bhāgavata Purāṇa, (7.15.13):

upadharmastu pāṣaṇḍaḥ

This verse from the Seventh Skandha identifies upadharma (false or hypocritical religious practices) as pāṣaṇḍa (heresy).

Further, in the Fourth Skandha, it is stated in Bhāgavata Purāṇa (4.19.23):

tāni pāpasya khaṇḍāni liṅgaṃ ‘ṣaṇḍam’ iha ucyate

These attributes are fragments of sin, and the sign of pāṣaṇḍa is referred to as ‘ṣaṇḍa’.

The path of pāṣaṇḍa, often characterized by smooth and eloquent speech (peśala-vāgmitya), leads to association (saṃsarga) with sin (pāpa). Such association results in buddhibhraṃśarūpā aniṣṭaprāptiḥ (undesirable outcomes manifesting as the destruction of intellect).

Displaying offerings meant for the Lord without actually offering them link

The act (tatkaraṇe) of offering materials (sāmagryām) with a diverted or improper mindset (anyamanaso gamanāt) leads to Bhagavān’s rejection (bhagavatānangīkaraṇāt) of such offerings. This results in vaiyyarthyārūpā aniṣṭaprāptiḥ (undesirable outcomes in the form of futility).

This principle is also stated in the Pañcarātra:

pūjanāya kṛtasyāpi parikīrtanam ācaret

Even those materials prepared for worship should be offered with proper glorification and reverence.

Such neglect results in failure to achieve the intended spiritual benefit.

Using improper language or engaging in irrelevant talk during service link

The undesirable outcome (aniṣṭaprāptiḥ) resulting from this act is described in the Varāha Purāṇa as:

vāyuṃ puriṣasaṃyuktam

This phrase indicates defilement or impurity, symbolically equating improper acts with polluted wind.

Such references emphasize the grave consequences of actions done without adherence to proper sanctity and reverence, leading to contamination and spiritual deterioration.

Worshiping without faith link

This is also categorized among the mahāparādha-s (great offenses).

When this act is performed, based on the principle of brahmāstra-nyāya (the analogy of the Brahmāstra), it results in bhajanavaiyyarthyārūpa aniṣṭaprāptiḥ, that is, undesirable outcomes manifesting as the futility of devotional activities (bhajana).

Lack of faith in the revered Acharya link

In this context, the undesirable outcome (aniṣṭaṃ) caused by discriminatory thinking towards the Guru (gurau bhedabuddhiḥ) is to be understood as even greater when examined through the analogy of the brāhmaṇa-śramaṇa-nyāya (the principle regarding brāhmaṇas and śramaṇas).

This offense is further classified under the mahāparādha-s due to its inclusion within the transgressions of Śrīmadācārya’s commands (śrīmadācāryājñollanghanasya). As such, it is counted among the grave offenses (mahāparādha-s).

Having discriminatory thoughts about the deity worshiped in one’s own path link

The Purṣottama is to be served in one’s own designated path (svamārgīyasevyaḥ). If one perceives Bhagavān in His worshipable form (bhagavadrūpaṃ sevyamānaṃ) with a mindset of differentiation (tayor bhedabuddhau satyām), it is akin to failing to comprehend the pervasive nature of fire within a molten sphere (ayogolake vahniriva vyāptyanavagamāt).

Such acts of worship, when performed with this flawed understanding, are not directly accepted (kṛtopacārasya sākṣād anangīkāra eva) by Bhagavān. This results in aniṣṭarūpaḥ tatprāptiḥ—undesirable consequences manifesting as the rejection of the service.

For this reason, this offense is also included among the mahāparādha-s (great offenses).

Performing service without mala (rosary), mudra (sacred symbols), or tilaka (holy mark) link

In this context, undesirable outcomes manifesting as the futility of service (sevāvaiyyarthyārūpā aniṣṭaprāptiḥ) arise due to improper actions.

As stated:

dhārayanti na ye mālāṃ haitukāḥ pāpabuddhayaḥ

Those wicked-minded individuals who refuse to wear a garland with due purpose. Similarly:

śaṅkhādicihnarahitaḥ

Without marks such as the conch and others. And further:

ūrdhvapuṇḍraṃ vinā kṛtam

Actions performed without wearing the upright markings (ūrdhvapuṇḍraṃ).

These statements collectively highlight that neglecting such prescribed practices leads to the corruption or lack of acceptance of the service performed.

Consuming food that has not been offered to the Lord link

ambarīṣa gṛhe pakvaṃ sadā abhīṣṭaṃ yad ātmano
anivedya hareḥ bhuñjan saptajanmani nārakī

This verse, found in the Harivallabhasudhodayā under the Padma section and attributed to Gautama, conveys that consuming food that is most cherished by oneself (abhīṣṭaṃ yad ātmanaḥ) in the house of Ambarīṣa or elsewhere, without first offering it to Hari (anivedya hareḥ), leads to the consequence of enduring seven births in hell (sapta janmani nārakī).

The undesirable outcome (aniṣṭaprāptiḥ) highlighted in this context is explicitly stated in the referenced verse.

Offering something to the Lord with difficulty or reluctance link

The term kliṣṭa (afflicted or tainted) is explained in the text as being of three types: ātmakliṣṭa (afflicting oneself), cittakliṣṭa (afflicting the mind), and parakliṣṭa (afflicting others).

In the offering (tatsamarpane) of such an afflicted object (tasya padārthasya), Bhagavān does not accept it (bhagavadanangīkararūpā), which results in aniṣṭaprāptiḥ — undesirable consequences due to the rejection of the offering by Bhagavān.

Touching the Lord’s sacred items without washing one’s hands link

Here too, the impurity caused by the hands (tatspārṣaduṣṭatvena) and the failure to purify them (tadaprakṣālanena) results in the same aforementioned fault (pūrvoktadoṣaḥ). This reflects the need for cleanliness and sanctity in all acts of worship or service to avoid undesirable consequences.

Consuming roots like Kalinga and similar items link

vṛntākaṃ ca kaliṅgaṃ ca dagdham annaṃ masūrikā,
udare yasya tiṣṭhanti tasya dūrataraḥ hariḥ

This verse conveys that those who consume prohibited items such as brinjals (vṛntāka), watermelons (kaliṅga), burnt food (dagdham annam), or lentils (masūrikā) create conditions where Hari remains distant (dūrataraḥ hariḥ) from them.

Similarly:

yo arcayed mādhavaṃ mūḍho bhakṣayitvā tu mūlakam
aparādhaśataṃ tena kṛtaṃ nātra vicāraṇā

This asserts that one who worships Mādhava after consuming radish (mūlakam) is considered to have committed a hundred offenses (aparādhaśataṃ), without any doubt (nātra vicāraṇā).

The usage of the word “ādi” (etc.) here includes other forbidden foods in the age of Kali (kalikāle abhakṣyāṇām) and on specific occasions (tattattithau), along with additional restrictions. The consumption of these prohibited items (tadbhakṣaṇe) results in the undesirable consequences (aniṣṭaprāptiḥ) explicitly described in the aforementioned statements.

Listening to the Shrimad Bhagavatam from a non-Vaishnavite link

In Harivallabhasudhodayā, Viṣṇudharma expresses through Bhagavad-vākya:

matkathāvācakaṃ caiva matkathāśravaṇe ratam,
matkathāprītamanasaṃ nāhaṃ tyakṣyāmi anantaram

I shall never abandon one who narrates My stories, engages deeply in listening to them, and whose mind delights in My narratives.

The undesirable outcome (aniṣṭaprāptiḥ) arises when Bhagavān rejects such a person due to improper qualifications or conduct. Specifically, an avaaiṣṇava (non-Vaiṣṇava), through their lack of faith (viśvāsābhāva) in Bhagavān and the absence of supreme knowledge about His divine greatness (tanmāhātmyajñānābhāva), brings about aniṣṭaprāptiḥ when one listens to Śrībhāgavata from the lips of such an individual.

Additionally, this is substantiated by the Nārada Pañcarātra:

avaaiṣṇavopadiṣṭena mantreṇa narakaṃ vrajet,
punaś ca vidhinā samyag vaiṣṇavād grāhayed guroḥ

A mantra given by a non-Vaiṣṇava leads one to hell. It must be re-initiated properly by a Vaiṣṇava Guru.

Thus, even through the logic presented in Nārada Pañcarātra’s statements, the validity and consequences of this principle are firmly established.

Lack of faith in the Shrimad Bhagavatam link

In this context, individuals who perceive Śrīmad Bhāgavata as equivalent to other Purāṇas (śrīmadbhāgavate ye tu purāṇaiḥ tulyabuddhayaḥ), or who differentiate between the intrinsic essence of Hari and the Bhāgavata (yeṣāṃ svarūpabhedo asti hareḥ bhāgavatasya ca), are regarded as committing a dual offense as described in Harivallabhasudhodayā, with reference to the Nārada Pañcarātra.

Such offenses lead to tatphalābhāvarūpā aniṣṭaprāptiḥ, meaning the absence of attaining the desired spiritual fruits. For this reason, this offense is also categorized among the mahāparādha-s (great offenses).

Revealing the secrets of the path to an unqualified person link

The lack of awareness of Bhagavān’s absolute ownership of everything (svasarvasvatvājñāna), leading to revealing divine confidentialities (tatsamvāda) for the sake of self-promotion or self-glorification (svotkarṣajñāpana), is identified as rahasyabhettṛtva—the betrayal of divine secrets.

Such actions invoke Prabhu-kopa (the displeasure of the Lord), resulting in:

• The absence of spiritual benefits or the fruits of the path (mārgaphalābhāva).
• The likelihood of becoming completely externally oriented (atyantabāhirmukhya).

These consequences together constitute significant undesirable outcomes (mahatī aniṣṭaprāptiḥ). Consequently, this behavior is also categorized among the mahāparādha-s (great offenses).

Worshiping other deities inappropriately link

The meaning here refers to the act of performing worship of other deities (anyadevapūjākaraṇam) due to reliance on secondary actions, such as yajña, marriage, or other essential Śrauta-Smartā karmas, performed independently (svatantratayā) and with the anticipation of them bearing fruits (phaladaitṛtvānusandhānena).

As described in the given verse:

yāvad anyāśrayaḥ tāvad bhagavānapi taṃ janaṃ,
vilokayed na dayayā hi ananyajanavatsalaḥ

As long as one depends on others, Bhagavān Himself does not view such a person with compassion, for He favors only those who are exclusively devoted to Him.

This highlights the undesirable outcome (aniṣṭaprāptiḥ) stemming from such reliance on others (anyāśraya). Consequently, this behavior is also classified among the mahāparādha-s (great offenses).

Accepting remnants like used offerings and similar items link

In this context, the term ‘ādi’ (etc.) includes additional considerations related to offerings (naivedya) and their acceptance (tadgrahaṇe). As stated in the Padma Purāṇa, under the Māghamāhātmya section:

bhuktvā anyadevanaivedyaṃ dvijaḥ cāndrāyaṇaṃ cared,
bhuktvā keśavanaivedyaṃ sarvapāpaiḥ pramucyate

This verse emphasizes that a person who consumes offerings meant for other deities (anyadevanaivedyaṃ) must perform expiatory rituals such as Cāndrāyaṇa (a penance). On the other hand, consuming offerings dedicated to Keśava (keśavanaivedyaṃ) leads to liberation from all sins (sarvapāpaiḥ pramucyate).

Thus, the undesirable outcomes (aniṣṭaprāptiḥ) arising from consuming offerings for other deities are addressed with the need for expiation, highlighting the gravity of adhering strictly to Vaiṣṇava principles.

Abandoning one’s household duties inappropriately for service link

The essence here conveys that in the absence of eligibility for renunciation (sannyāsa) on the path of devotion (bhaktimārgīya-sannyāsādhikārābhāve), following the principle of gṛhiṇopasaṃhāra-nyāya (the law of a householder’s duty), remaining in one’s household life is most suitable for attaining fruits (gṛhameva phalānukūlam). Renunciation of household life, even without such eligibility, is considered a grave offense (gṛhaparityāgaḥ aparādhaḥ).

Performing this act leads to pāṣaṇḍitvabhavana-rūpā aniṣṭaprāptiḥ — the undesirable consequence of heretical behavior. This understanding is also supported in works like Saṃnyāsa Nirṇaya and Bhaktivardhinī, where the appropriateness of actions aligned with one’s spiritual progression is emphasized.

Accepting or performing actions contrary to service link

In this context, performing such actions results in a direct deviation from the path of devotion (bhaktimārgāt cyutiḥ), which itself is an undesirable outcome (aniṣṭarūpa). Such deviation disrupts one’s spiritual progression, emphasizing the importance of adhering to the prescribed practices and principles of devotion.

Abandoning one’s vow to the Lord without proper reason link

The rejection of objects or actions classified as niṣiddha-viddha (forbidden and impure) is explicitly prescribed by the scriptures (śāstreṇaiva prāptatvāt). However, abandoning those that are not categorized as such (aviddha-tattyāga) constitutes a violation of scriptural injunctions (śāstrollaṅghana). This transgression leads directly to undesirable consequences (aniṣṭajanaka), highlighting the importance of adhering strictly to scriptural guidelines in discerning what to accept or reject.

Criticizing the Vedas, Guru, deities, or Brahmanas link

Indeed, the scriptures explicitly outline that for each of these four acts, condemnation (nindā) leads to undesirable consequences (aniṣṭaṃ) such as attaining a lower birth (hīnayoni-prāpti). This is well-established and recognized in the śāstras, emphasizing the gravity of transgressions against prescribed principles and their far-reaching karmic repercussions.

Pride or arrogance in performing service link

Such actions result in bhagavadaparitoṣa—the displeasure of Bhagavān Himself. Consequently, this leads directly to tadanangīkararūpam aniṣṭam, the undesirable outcome of rejection by Bhagavān. This underscores the critical importance of acting in ways that align with divine satisfaction to avoid such spiritual setbacks.

Abandoning service out of negligence or lack of commitment link

Engaging in such actions results in bhaktimārgāt bhraṃśarūpam aniṣṭam, an undesirable outcome in the form of a deviation from the path of devotion. This straying disrupts spiritual progress and hinders one’s connection to Bhagavān, emphasizing the critical need to remain aligned with the principles of the devotional path.

Disrespecting or disregarding the instructions of the revered Acharya link

As referenced in the Chāndogya Upaniṣad:

ācāryavān puruṣo veda

A person who has an Ācārya knows,

and in the Bhāgavata Purāṇa (11.3.48):

labdhānugraha ācāryāt tena saṃdarśitāgamaḥ

By obtaining the grace of the Ācārya, one is shown the proper scriptural path,

these statements underscore that the Ācāryas are the sole facilitators of proper knowledge of the spiritual path (mārgajñānaṃ).

Disregarding the commands of the Ācārya (tadājñāyāṃ prāmāṇyabhaṅgaḥ) results in:

1. Mārgājñānarūpā aniṣṭaprāptiḥ—ignorance regarding the spiritual path.
2. Mārgaphalaprāptirūpā aniṣṭaprāptiḥ—failure to attain the fruits of following the spiritual path.

For these reasons, such transgressions are rightfully categorized among the mahāparādha-s (great offenses).

Conclusion link

Here, additional offenses related to the path of devotion (bhaktimārgīya-aparādhāḥ) are considered beyond those previously discussed. However, the prescribed means for their mitigation (nivṛttyupāya) is not detailed in this context. Thus, it is abundantly clear that refraining entirely from such offenses is the desired approach according to Bhagavān. Carelessness in this matter is absolutely inadvisable.

The lack of Bhagavān’s explicit command precludes the efficacy of even specialized visits to places like Mathurā. In Pāñcarātrika texts, recommended methods include listening to offenses (aparādhaśravaṇa), renouncing them (tattvāga), and engaging in service to Bhagavān (bhagavatsevana). The first method signifies the preservation of prior innocence (aparādha-prāgbhāva-paripālakattva). Without such preservation, the second approach lacks relevance. For the execution of the second, taking refuge (śaraṇagamana) remains indispensable.

Similarly, Āgama underscores this idea based on logical consistency (nyāyatulyatva). Refuge-taking alone is consistently affirmed as the ultimate solution (śaraṇagamana eva mukhyopāyaḥ). In Vivekadhairyāśraya, beginning with verses:

duḥkhahānau tathā pāpe (10)
…
evaṃ citte sadā bhāvyam (13)

the principle of refuge-taking is validated.

Thus concludes the Bhaktimārgīya Aparādha Nirūpaṇa Vivṛti composed by Śrī Vallabhācārya-Viṭṭhaleśvara Charana-Ekatāna Pītāmbarātmaja-Puruṣottama.