Mayavadis and Kirtana
From Harinama-cintamani:
Because the Mayavadi's chanting and worship are both offensive, the Lord never accepts his offering.
From Jaiva Dharma:
[Vijaya:] Should Mayavadis, if they wear tulasi neck beads, tilaka, and chant harinama, be seen as Vaisnava-abhasa?
[Raghunatha dasa Babaji:] No, they are certainly not even Vaisnava-abhasa. They are offenders, and hence they are known as Vaisnava-aparadhis. Possibly, their chanting is at best pratibimba-namabhasa, and so generously they may be viewed as on the platform of pratibimba-bhava-abhasa. In this way they may be called Vaisnava-abhasa, but actually they should not be so designated, since they are terrible aparadhis. They do not deserve the honorable name Vaisnava in any respect. They are to be categorized separately.
A song from Saranagati:
bhaktira swarupa, ara ‘vishaya', ‘asroy'
mayavadi ‘anitya' boliya saba koy
dhik ta 'ra krsna-seva-sravana-kirtana
krishna-ange vajra hane tahara stavan
Mayavadis consider the glories of devotional service, the object of worship, and the Lord's servants as temporary. Therefore their hearing, chanting, serving, and offering prayers are felt by Krsna to be blows of thunderbolts.
From Sajjana Toshani 5.12:
Holy names uttered by the Mayavadis are not holy names, but simply a perverted reflection of the holy names. Therefore, in spite of chanting such names, the Mayavadis are affected by the faults of namaparadha.
From Bhaktivinoda-vani-vaibhava:
Mayavadis' glorification of Krsna in the course of their sadhana is also an offense. Pure devotees should not approve their activities, like chanting Krsna's names, because in their association one will simply commit namaparadha. Even though Mayavadis display various symptoms of ecstatic love, such as shedding of tears or standing of hair on end, these symptoms are not genuine. These are simply a shadow-reflection of transformation of ecstatic love. Hence these are offenses.
From the Padma Purana:
avaisnavo mukhod girnam putam hari-kathamitam
sravanam naiva kartavyam sapocchrista yatha payah
If the nectarlike narration of the Supreme Lord is heard from the mouth of a nondevotee, the listener's spiritual death becomes as sure as a person who dies after drinking milk contaminated by a poisonous snake.
sampradaya-vihina ye mantras te nisphala matah
If your mantra does not come through the disciplic succession, it will not be effective.
Madhvacarya points out:
vidyah karmani ca sada
guroh praptah phala-pradah
anyatha naiva phala-dah
prasannoktah phala-pradah
One must receive all kinds of mantras from a bona fide spiritual master; otherwise the mantras will not be fruitful. All mantras should be received through the authorized guru, and the disciple must satisfy the guru in all respects, after surrendering at his lotus feet.
Redacted from Srila Bhaktivinoda Thakura's compositions Sri Caitanya Siksamrta and Sri Krsna-samhita:
The Varuna-lila, the pastimes of Krsna releasing Nanda Maharaja from the clutches of Varuna, symbolizes the misuse of intoxicants. Some people mistakenly think that imbibing liquor and other intoxicants will increase one's spiritual bliss and improve one's bhajana. Such misunderstandings must be abandoned. The snake that attempted to swallow Nanda Maharaja represents impersonalistic Mayavada philosophy and other such philosophies that try to swallow up the real nature of bhakti. Thus, the association of adherents to Mayavada philosophy must be avoided.
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