This world is under the influence of māyā—the illusory energy of the Supreme Lord. Māyā is ajñāna—ignorance, which is also called avidyā—nescience. There are two propensities of māyā—āvaraṇātmikā which envelopes the jīvas and the other is vikṣepātmikā which hurls the jīvas down to this material world. This is the dual nature of illusory energy. In the realm where there is no illusion, is there a question of being enveloped? The meaning of māyā is ajñāna—ignorance. Where there is knowledge, can ignorance exist? No, it cannot. Wherever there is Sun, there is no darkness. There you have the presence of light. Darkness is present at the place where there is no light. But darkness cannot remain when light comes. Similarly, where there is knowledge, ignorance cannot remain. The Supreme Lord is transcendental—beyond the illusory energy. In the illusory world, there is a difference between name and the object referred to by that name. Why? That is because of the presence of illusory energy which causes ignorance and envelopment. This is a subtle concept, so I request you all to pay attention to understand this. In the illusory world, there is a difference between the illusory object and its name. Why? Because the presence of māyā (ignorance) envelops the object. In the material world, the word 'water' and the object water are not the same. Therefore, if we utter 'water' 'water' 'water', it will not quench our thirst. If we utter 'fire' 'fire' 'fire', it will not burn our mouth. These words are born in the illusory world. Therefore, they are enveloped by the illusory energy. There is a covering between the name and the object. The illusory energy does not have entrance in the Vaikuṇṭha realm, which is beyond the three primeval qualities of material modes. Therefore, there is no difference between the Lord and His name. All the objects of Vaikuṇṭha realm are non-different from their names.

Now when the same Vaikuṇṭha name appears in our heart by our good fortune through our ears, that very name will take charge of us. That is called nāmānuśīlana. How can we discriminate between material and transcendental words? Some indications only could be made. Sound is the attribute of the sky—ākāśa. The sound originated in the material sky has material attributes. Words originating in the transcendental sky are transcendental. For them, there is no difference between the object and the name of the object.

Now, how to discriminate between material and transcendental sounds? Pay attention to understand this topic. There is a presence of lust in this material word. All the three modes of material nature—sattvaḥ, rajaḥ and tamaḥ—have lust in them. From sattva-guṇa the desire for pious karma (sukāma) arises, from rajo-guṇa mix desire and from tamo-guṇa the desire for abominable acts. So, everything in the material world is governed by lust. But in the transcendental realm, which is beyond the illusory energy, there is no lust. Lust which originates out of ignorance cannot exist there. That realm is fully surcharged with service attitude. There is no presence of anything else in that realm. The Supreme Lord is the only object of service there and all others are His servants and maidservants. The Supreme Lord is the enjoyer, and all others are to be enjoyed. The Supreme Lord is the cause, and all others are His actions. The name uttered with the service attitude is the only Vaikuṇṭha name. Service attitude is the identity of the transcendental sound. Transcendental sky is full of service attitude only; there is no tendency for sense gratification there. It is only possible to produce a transcendental sound only when we utter the Holy Name with a service attitude. Therefore in the scripture it is said,

ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ
(Bhakti-rasamrita-sindhu 1.2.234)

Because the Lord is Vaikuṇṭha—devoid of any kuṇṭha, His name also is the same. Therefore, Vaikuṇṭha objects are beyond the reach of material senses. One cannot attain the object of Vaikuṇṭha by mental, physical or any sort of exercise of the material senses. If that would have been possible then Vaikuṇṭha object becomes subordinate to the illusory energy. Pay attention, this is a philosophical point. If the endeavors of material senses are able to control over or enamor the transcendental object, that implies that the illusory energy is capable of capturing the transcendental object. But this does not make any sense; this is not possible. Vaikuṇṭha objects manifest only at the place where there is sincere endeavor for those transcendental objects. Wherever there is a challenging mood like, "I would capture you by any means; what capability do you have for not being in my control?", darshan of Vaikuṇṭha objects is not possible; there the illusory energy only will give her darshan.

Therefore, Hiranyakashipu despite being an ascetic, a great yogi, a kind of siddha-puruṣa, could not find Lord Vishnu. Hiranyakashipu had roamed around the three worlds to kill Vishnu, could he meet Him? On the other hand, Prahlad did not roam anywhere, nor did he owned any of the three worlds, yet he was able to have darshan of the Supreme Lord. But Hiranyakashipu could not see the Supreme Lord. Does this deny His presence in the three worlds? The Supreme Lord is present everywhere. There is no such atom where He is not present. But a lustful person cannot have Bhagavat-darshan. Whoever has strong lust; who thinks himself to be the doer, such a person can never have the darshan of the Supreme Lord. It is not possible for him to have the darshan of a sādhu. Apparently, he can associate with sādhus only physically. While under the influence of lust one can never have actual association of sādhus, devotees and the Supreme Lord. That is why it is said in the scriptures,

ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ
(Bhakti-rasamrita-sindhu 1.2.234)

The word, ‘nāmādi’ indicates Sri Krishna's name, form, qualities, pastimes and His associates. It has been said that they all are beyond the reach of the material senses. Then how can They be understood or known? So, it has been said that when the tongue becomes sevonmukha—inclined to serve the Vaikuṇṭha objects, in such a sevonmukha realm the name of the Supreme Lord will self manifest. Therefore, the sincere aspirant should develop a service attitude in his heart leaving aside the tendency for enjoyment. Mere theoretical or logical understanding will not work, one must realize from within, "I am not the enjoyer. I am not the doer. I am a servant of the Supreme Lord. He is my master." When we call out for Him for His service then He will manifest. Then only śuddha-nāma is possible otherwise not. What happens if the Supreme Lord is not called out for His service?

Let us understand this with an example. In Bangladesh, in West Bengal, there is a town called Medinipur, the district headquarters. It is a big district.

Two people have come from a village to the same headquarters or town to sell some old gold jewelry. They were aware that people in the big cities are cheats. They had hidden the jewelry in a bag, kept it inside, and came wrapped in a blanket. They were roaming around near the big goldsmiths’ shops. They were scared. In front of one of the shops, they saw a person sitting on the chair in the veranda. It is a gold and silver selling shop and it has an iron garage so that one cannot escape easily. The person sitting on the chair is wearing a big Tilak on his forehead and has a mālā in his hand. He is chanting on the mālā. Seeing him, these two people from the village got the impression that he must be a good person. They thought, "The person sitting on the chair looks like the owner of the shop and the one they are sitting down inside are his assistants. This shop will probably be good. We might not be cheated here." They were standing in front of the shop with this hope, watching. The people from inside asked, "What do you want Babu Saheb?" They replied with hope, "Do you people trade old gold?" The assistant said, "Yes, buying old and selling new gold is our business. Please come!! Please come!! Please come inside."

Listening to this, they entered the shop. One of the assistants sitting inside uttered, "Keshava Keshava Keshava." Listening to the Lord's name from the assistant, they even became doubly sure and happy that they had come to the right shop where the owner of the shop and his employees both were chanting the name of the Lord; they would not be cheated. In response to the assistant's words, the owner uttered, "Gopal Gopal Gopal." The employees asked them to show their jewelry. Sellers gave them the jewelry. Employees put the jewelry on the scale and uttered, "Hari Hari Hari." The owner from the veranda replied, uttering, "Hara Hara Hara."

They are chanting the names of the Supreme Lord but what is the purpose? When the sellers entered the shop the employees uttered, "Keshava, Keshava, Keshava;" which implied, "Who are they?" They asked the owner in gestures, "Who are these people? Do you know them?" Their purpose of uttering the name of the Lord is not to remember Him. When the owner from the veranda replied, "Gopal Gopal Gopal,” he meant these sellers are fools like cowherds.

In response to him, while weighing the jewelry, employees uttered, "Hari Hari Hari," implying, "Should we steal?" The owner replied, "Hara Hara Hara," indicating, "Yes, you may steal. They are fools. You may steal as much as you want." Are they uttering the name of The Supreme Lord?

Therefore, it is said that if one chants the names of the Supreme Lord with selfish motives, that is called nāmāparādha. In general people do this. There are ten types of nāmāparādha which I will tell you in a while.

Before that let us first understand what nāmābhāsa is. When someone chants, knowingly or unknowingly, the names of the Supreme Lord without offenses but unaware of his relationship with the Supreme Lord, such chanting is called nāmābhāsa. This is what Ajamila experienced. Let us now understand what śuddha-nāma is? When someone chants the holy name being aware of his relation with the Supreme Lord, with affection and with a service attitude, then śuddha-nāma will manifest. Śuddha-nāma awakens greater love for Him and as the Holy Name is non-different from the Supreme Lord this leads to having darśana of the Supreme Lord.

Nāmāparādha can be of ten types. Reference is made from Padma Purana.

satāṁ nindā nāmnaḥ paramam aparādhaṁ vitanute
yataḥ khyātiṁ yātaṁ katham u sahate tad-vigarihām
śivasya śrī viṣṇor ya iha guṇa-nāmādi sakalaṁ
dhiyā bhinnaṁ paśyet sa khalu harināmāhitakaraḥ
guror avajñā śruti-śāstra-nindanaṁ
tathārtha-vādo harināmni kalpanam
(Padma Puran)

What is the meaning? Blaspheming a sādhu who is engaged in bhajan, is a grave offense at the lotus feet of the Holy Name. Why is it so? Because the sādhu chants the Holy Name and sings the glories of the Holy Name all around the world and by that serves the Holy Name. By criticizing such a sādhu, one can never get the grace of the Holy Name. Sādhu is dear to the Holy Name. Therefore, satāṁ nindā nāmnaḥ paramam aparādhaṁ vitanute—criticizing a sādhu is the topmost offence. What is the meaning of condemnation? Using unjust speech against someone is an act of condemnation. For example, Ram took my watch and went out. Now if I say that Ram has stolen my watch it is not true. He has not stolen the watch but still if I say so then that is the act of condemnation. Unjustified talk is the act of condemnation. Even factual talk when spoken with an intention to harm someone becomes the act of condemnation. When some truth is spoken with an intention of creating malice or hatred for someone that is the act of blaspheme. One should not blaspheme a sādhu. Who is a sādhu? One who has affection for sad-vastu—Vishnu, he is a sādhu.

śivasya śrī viṣṇor ya iha guṇa-nāmādi sakalaṁ
dhiyā bhinnaṁ paśyet sa khalu harināmāhitakaraḥ

There could be another meaning to this. One who sees Shiva as separate from Lord Vishnu— who considers Vishnu as one God and Shiva as another, independent God—holds a view that is detrimental to nāma-bhajan. On the other hand, if one by reading this as dhiya abhinnaṁ paśyet—considers Shiva and Lord Vishnu to be on the equal level—that too is detrimental to nāma-bhajan. Both the view points—considering them separate Gods and seeing Them equal—are detrimental (ahitakara) and inauspicious (aśubhakara) for nāma-bhajan. Then what is the correct understanding? One should understand that Lord Vishnu, Govind Himself, has attained śambhūtā (has become Shiva) by accepting tamo-guṇa to perform the work of dissolution. What is the proof? The fifth chapter of Brahma-samhita,

kṣīraṁ yathā dadhi vikāra‑viśeṣa‑yogāt
sañjāyate na hi tataḥ pṛthag asti hetoḥ
yaḥ śambhutām api tathā samupaiti kāryād
govindam ādi‑puruṣaṁ tam ahaṁ bhajāmi
(Brahma-samhita 5.45)

Brahmaji says, “I worship ādi‑puruṣa Govind, one Who, despite being guṇātīta—beyond the threemodes of material nature, attains śambhutā by accepting tamo-guṇa to carry out the work of destruction, dissolution.”

He Himself is nirguṇa (beyond the three guṇa) but by accepting the tamo-guṇa, He attains śambhutā, hence Shambhu is not a separate God. Govind Himself, when He accepts tamo-guṇa is Shambhu. His form when He accepts rajo-guṇa (mode of passion) is Brahma, the creator of the universe. And the maintenance of the universe is also by Him only through His Vishnu form. Vishnu is nirguṇa. But in spite of being nirguṇa, Vishnu performs the activity of sattva-guṇa.

So after understanding the above siddhanta, what should be our view point for Shiva? Shiva is the most beloved of Vishnu. An explanation has been given about this in Srimad Bhagavat.

What is the explanation? The spiritual master has been said to be Lord Hari Himself at many places in the scriptures.

sākṣād-dharitvena samasta-śāstrair
uktas tathā bhāvyata eva sadbhiḥ
kintu prabhor yaḥ priya eva tasya
vande guroḥ śrī-caraṇāravindam
(Śrī Guru-aṣṭakam, Verse 7, composed by Srila Viswanath Chakravarti Thakur)

Guru is said to be Lord Hari Himself in all the scriptures. The sadhus are also of the same opinion. In spite of being non-different from Lord Hari, Guru is also the most beloved of Sri Hari. I bow down to the lotus feet of such a Guru. Guru is said to be Lord Hari Himself because He is the most beloved on Sri Hari. Because of the strong bond of love, Guru is said to be non-different from Lord Hari. Similarly, Shiva is also the most beloved of Lord Hari and therefore he is said to be non-different from Lord Hari. The actual meaning of saying non-different from Lord Hari is saying to be His most beloved. In Srimad Bhagavat it is said,

vaiṣṇavānāṁ yathā śambhuḥ
(Srimad Bhagavatam 12.13.16)

Amongst all the vaiṣṇava, Shiva is the topmost.

In conclusion, we should understand that Shiva and Lord Vishnu are not two separate Gods. There is only one Supreme Lord that is Govind. He only to carry out the work of dissolution attains <śivatva> or śambhutā by accepting tamo-guṇa. Even being nirguṇa, He accepts tamo-guṇa for dissolution. This is the correct understanding—tadīya vicara.

The third nāmāparādha is guror-avajñā. What is guror-avajñā? Considering Sri Guru to be an ordinary human being is guror-avajñā. One may think that Guru looks like an ordinary human being only; why should we consider him to be devatā—the Lord; it is incorrect to say so. But the actual truth is that when the Supreme Lord graces someone, He appears in front of him taking a form resembling to him only otherwise the graced votary will not be able to relate to Him. So Sri Guru is a non-different manifestation of the Supreme Lord. One should not think of him as an ordinary human being. One should consider him to be the most beloved of the Supreme Lord.

The fourth nāmāparādha is śruti-śāstra-nindanaṁ—to blaspheme the holy scriptures. If we blaspheme the scriptures such as the Vedas that reveal the glories of the Holy Name, then we commit offence at the lotus feet of Sri nāma.

The fifth nāmāparādha is tathārtha-vādo—to consider the glories of the Holy Name to be an exaggeration. Arthavāda means to sing the glories in excess of what is actually true, or to exaggerate the importance of a thing. In one place in the Brihad-vishnu Puran, it is said:

nāmno hi yāvatī śaktiḥ
pāpa-nirharaṇe hareḥ
tāvat kartuṁ na śaknoti
pātakaṁ pātakī naraḥ

“Lord Hari’s Name is invested with infinite potency to relieve us of our sins. What to speak of ordinary human beings, even the most sinful person is incapable of committing more sins than the Holy Name can eradicate.” Upon reading or hearing this statement, if one thinks that the scriptures sing the glories of the Holy Name only to increase our faith, and that the Holy Name is not really that potent, then one commits an offence to the Holy Name.

The sixth nāmāparādha is hari-nāmni kalpanam—to consider the Holy Name to be imaginary. The māyāvādis says that the Supreme Lord does not have any form, name, attributes, or pastimes. They consider all of them to be the imagination of the worldly people. They think that in reality there does not exist any name of the Lord. They listen and speak and at the same time chant the Holy Name. Such chanting is nāmāparādha. The Supreme Lord is nitya; His Names are nitya. His form, attributes, pastimes, realm, associates everything is nitya. For nitya everything is nitya. The name uttered with such a mentality is nāmāparādha. One will not develop love for the Supreme Lord by such utterance of the Holy Name.

The seventh nāmāparādha is,

nāmno balād yasya hi pāpa-buddhir
na vidyate tasya yamair hi śuddhiḥ

To commit sin on the strength of the Holy Name: Even a single utterance of the Holy Name can wash away all of one’s sins. If one then thinks that one will commit sins all day long and chant the Holy Name only once at night, by which all of one’s sins will be washed away, then such chanting is also an offence to the Holy Name. Such as person will not even get purified by any of the practices of yama, niyam, āsana, prāṇāyāma etc.

The eighth nāmāparādha is,

dharma-vrata-tyāga-hutādi-sarva-
śubha-kriyā-sāmyam api pramādaḥ

To equate the Holy Names with auspicious ritualistic activities: If one thinks that chanting the Holy Name, performing a fire sacrifice, observing a vow, etc., are all the same, then one commits an offence to the Holy Name. The Holy Name of the Supreme Lord is directly Supreme Lord Himself. What to speak of anything greater than Him, there is nothing even equal to the Supreme Lord and His Name.

Pramāda means to chant the Holy Name while thinking of something else. In other words, the hand is fingering the beads, the mouth is chanting the Holy Names, but the mind is thinking of material subjects—this is known as inattentive chanting. Such chanting can lead to pious merit but not devotion. Neither will it help us in achieving the grace of the Supreme Lord.

The ninth nāmāparādha is,

aśraddadhāne vimukhe ’py aśṛṇvati
yaś copadeśaḥ śiva-nāmāparādhaḥ

To instruct a faithless person about the Holy Name: Among all the instructions in the Vedas, the instructions pertaining to the Holy Name are foremost. However, only those who have faith in the Supreme Lord are eligible to understand such instructions. If one instructs those who do not have undivided faith in the Supreme Lord, who do not have any interest in serving Him or hearing about Him, then one commits an offence to the Holy Name. That is why pure devotees (uttama-bhaktas) first generate faith for the Holy Name in the hearts of such people and then instruct them in the Holy Name. Intermediate devotees (madhyama-bhaktas) should ignore those who are envious of the Supreme Lord and the Vaiṣṇavas.

The tenth nāmāparādha is,

śrute ’pi nāma-māhātmye yaḥ prīti-rahito naraḥ
ahaṁ-mamādi-paramo nāmni so ’py aparādha-kṛt

To have no appreciation for chanting the Holy Name: If, in spite of hearing about the wonderful glories of the Holy Name, one maintains one’s conception of “I” and “mine” in this body of blood, flesh and skin, and in material sense objects, showing no interest or persistence in chanting the Holy Name, then one is also an offender to the Holy Name.

In this way, only those who chant the Holy Name avoiding these ten offences are able to attain the fifth goal of life—pure love for Krishna. The Lord of our lives, Sri Gauranga Mahaprabhu, appeared on this earth to spread this Pure Name of Krishna. He taught that there is no other method for the ultimate benefit of the living entity than chanting the Holy Name of Krishna. By performing prāṇāyāma and other yogic processes one can temporarily suppress one’s desires but there is very little chance of getting permanent benefit. Following yogic processes may even cause a hindrance in the practice of developing pure love of the Supreme Lord. Therefore, if those whose minds are unsteady, who have not controlled the senses and whose hearts are filled with desire for sense objects, hear about the scriptures from the mouths of pure devotees and chant the Holy Name without duplicity, then they will gradually be able to taste the nectar of the Holy Name. By this, they will become indifferent to the non-eternal sense objects, and their unsteadiness of mind and desire for sense enjoyment will cease.