Śrīmad Bhāgavatam |Canto 6 Chapter 2
Ajāmila Delivered by the Viṣṇudūtas
evaṁ te bhagavad-dūtā
upadhāryātha tān rājan
śrī-bādarāyaṇiḥ uvāca — Śukadeva Gosvāmī, the son of Vyāsadeva, said; evam — thus; te — they; bhagavat-dūtāḥ — the servants of Lord Viṣṇu; yamadūta — by the servants of Yamarāja; abhibhāṣitam — what was spoken; upadhārya — hearing; atha — then; tān — unto them; rājan — O King; pratyāhuḥ — replied properly; naya-kovidāḥ — being conversant in good arguments or good logic.
Śukadeva Gosvāmī said: My dear King, the servants of Lord Viṣṇu are always very expert in logic and arguments. After hearing the statements of the Yamadūtas, they replied as follows.
aho kaṣṭaṁ dharma-dṛśām
adharmaḥ spṛśate sabhām
daṇḍo yair dhriyate vṛthā
śrī-viṣṇudūtāḥ ūcuḥ — the Viṣṇudūtas said; aho — alas; kaṣṭam — how painful it is; dharma-dṛśām — of persons interested in maintaining religion; adharmaḥ — irreligion; spṛśate — is affecting; sabhām — the assembly; yatra — wherein; adaṇḍyeṣu — upon persons not to be punished; apāpeṣu — who are sinless; daṇḍaḥ — punishment; yaiḥ — by whom; dhriyate — is being allotted; vṛthā — unnecessarily.
The Viṣṇudūtas said: Alas, how painful it is that irreligion is being introduced into an assembly where religion should be maintained. Indeed, those in charge of maintaining the religious principles are needlessly punishing a sinless, unpunishable person.
prajānāṁ pitaro ye ca
śāstāraḥ sādhavaḥ samāḥ
yadi syāt teṣu vaiṣamyaṁ
kaṁ yānti śaraṇaṁ prajāḥ
prajānām — of the citizens; pitaraḥ — protectors, guardians (kings or government servants); ye — they who; ca — and; śāstāraḥ — give instructions concerning law and order; sādhavaḥ — endowed with all good qualities; samāḥ — equal to everyone; yadi — if; syāt — there is; teṣu — among them; vaiṣamyam — partiality; kam — what; yānti — will go to; śaraṇam — shelter; prajāḥ — the citizens.
A king or governmental official should be so well qualified that he acts as a father, maintainer and protector of the citizens because of affection and love. He should give the citizens good advice and instructions according to the standard scriptures and should be equal to everyone. Yamarāja does this, for he is the supreme master of justice, and so do those who follow in his footsteps. However, if such persons become polluted and exhibit partiality by punishing an innocent, blameless person, where will the citizens go to take shelter for their maintenance and security?
yad yad ācarati śreyān
itaras tat tad īhate
sa yat pramāṇaṁ kurute
lokas tad anuvartate
yat yat — whatever; ācarati — executes; śreyān — a first-class man with full knowledge of religious principles; itaraḥ — the subordinate man; tat tat — that; īhate — performs; saḥ — he (the great man); yat — whatever; pramāṇam — as evidence or as the right thing; kurute — accepts; lokaḥ — the general public; tat — that; anuvartate — follows.
The mass of people follow the example of a leader in society and imitate his behavior. They accept as evidence whatever the leader accepts.
yasyāṅke śira ādhāya
lokaḥ svapiti nirvṛtaḥ
svayaṁ dharmam adharmaṁ vā
na hi veda yathā paśuḥ
sa kathaṁ nyarpitātmānaṁ
saghṛṇo dogdhum arhati
yasya — of whom; aṅke — on the lap; śiraḥ — the head; ādhāya — placing; lokaḥ — the general mass of people; svapiti — sleep; nirvṛtaḥ — in peace; svayam — personally; dharmam — religious principles or the goal of life; adharmam — irreligious principles; vā — or; na — not; hi — indeed; veda — know; yathā — exactly like; paśuḥ — an animal; saḥ — such a person; katham — how; nyarpita-ātmānam — unto the living entity who has fully surrendered; kṛta-maitram — endowed with good faith and friendship; acetanam — with undeveloped consciousness, foolish; visrambhaṇīyaḥ — deserving to be the object of faith; bhūtānām — of the living entities; sa-ghṛṇaḥ — who has a soft heart for the good of all people; dogdhum — to give pain; arhati — is able.
People in general are not very advanced in knowledge by which to discriminate between religion and irreligion. The innocent, unenlightened citizen is like an ignorant animal sleeping in peace with its head on the lap of its master, faithfully believing in the master’s protection. If a leader is actually kindhearted and deserves to be the object of a living entity’s faith, how can he punish or kill a foolish person who has fully surrendered in good faith and friendship?
ayaṁ hi kṛta-nirveśo
yad vyājahāra vivaśo
nāma svasty-ayanaṁ hareḥ
ayam — this person (Ajāmila); hi — indeed; kṛta-nirveśaḥ — has undergone all kinds of atonement; janma — of births; koṭi — of millions; aṁhasām — for the sinful activities; api — even; yat — because; vyājahāra — he has chanted; vivaśaḥ — in a helpless condition; nāma — the holy name; svasti-ayanam — the means of liberation; hareḥ — of the Supreme Personality of Godhead.
Ajāmila has already atoned for all his sinful actions. Indeed, he has atoned not only for sins performed in one life but for those performed in millions of lives, for in a helpless condition he chanted the holy name of Nārāyaṇa. Even though he did not chant purely, he chanted without offense, and therefore he is now pure and eligible for liberation.
etenaiva hy aghono ’sya
kṛtaṁ syād agha-niṣkṛtam
etena — by this (chanting); eva — indeed; hi — certainly; aghonaḥ — who possesses sinful reactions; asya — of this (Ajāmila); kṛtam — performed; syāt — is; agha — of sins; niṣkṛtam — complete atonement; yadā — when; nārāyaṇa — O Nārāyaṇa (the name of his son); āya — please come; iti — thus; jagāda — he chanted; catuḥ-akṣaram — the four syllables (nā-rā-ya-ṇa).
The Viṣṇudūtas continued: Even previously, while eating and at other times, this Ajāmila would call his son, saying, “My dear Nārāyaṇa, please come here.” Although calling the name of his son, he nevertheless uttered the four syllables nā-rā-ya-ṇa. Simply by chanting the name of Nārāyaṇa in this way, he sufficiently atoned for the sinful reactions of millions of lives.
stenaḥ surā-po mitra-dhrug
ye ca pātakino ’pare
sarveṣām apy aghavatām
idam eva suniṣkṛtam
yatas tad-viṣayā matiḥ
stenaḥ — one who steals; surā-paḥ — a drunkard; mitra-dhruk — one who turns against a friend or relative; brahma-hā — one who kills a brāhmaṇa; guru-talpa-gaḥ — one who indulges in sex with the wife of his teacher or guru; strī — women; rāja — king; pitṛ — father; go — of cows; hantā — the killer; ye — those who; ca — also; pātakinaḥ — committed sinful activities; apare — many others; sarveṣām — of all of them; api — although; agha-vatām — persons who have committed many sins; idam — this; eva — certainly; su-niṣkṛtam — perfect atonement; nāma-vyāharaṇam — chanting of the holy name; viṣṇoḥ — of Lord Viṣṇu; yataḥ — because of which; tat-viṣayā — on the person who chants the holy name; matiḥ — His attention.
The chanting of the holy name of Lord Viṣṇu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brāhmaṇa, or for one who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Viṣṇu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, “Because this man has chanted My holy name, My duty is to give him protection.”
na niṣkṛtair uditair brahma-vādibhis
tathā viśuddhyaty aghavān vratādibhiḥ
yathā harer nāma-padair udāhṛtais
na — not; niṣkṛtaiḥ — by the processes of atonement; uditaiḥ — prescribed; brahma-vādibhiḥ — by learned scholars such as Manu; tathā — to that extent; viśuddhyati — becomes purified; agha-vān — a sinful man; vrata-ādibhiḥ — by observing the vows and regulative principles; yathā — as; hareḥ — of Lord Hari; nāma-padaiḥ — by the syllables of the holy name; udāhṛtaiḥ — chanted; tat — that; uttamaśloka — of the Supreme Personality of Godhead; guṇa — of the transcendental qualities; upalambhakam — reminding one.
By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari. Although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord’s names, which reminds one of the Lord’s fame, qualities, attributes, pastimes and paraphernalia.
naikāntikaṁ tad dhi kṛte ’pi niṣkṛte
manaḥ punar dhāvati ced asat-pathe
tat karma-nirhāram abhīpsatāṁ harer
guṇānuvādaḥ khalu sattva-bhāvanaḥ
na — not; aikāntikam — absolutely cleansed; tat — the heart; hi — because; kṛte — very nicely performed; api — although; niṣkṛte — atonement; manaḥ — the mind; punaḥ — again; dhāvati — runs; cet — if; asat-pathe — on the path of material activities; tat — therefore; karma-nirhāram — cessation of the fruitive reactions of material activities; abhīpsatām — for those who seriously want; hareḥ — of the Supreme Personality of Godhead; guṇa-anuvādaḥ — constant chanting of the glories; khalu — indeed; sattva-bhāvanaḥ — actually purifying one’s existence.
The ritualistic ceremonies of atonement recommended in the religious scriptures are insufficient to cleanse the heart absolutely because after atonement one’s mind again runs toward material activities. Consequently, for one who wants liberation from the fruitive reactions of material activities, the chanting of the Hare Kṛṣṇa mantra, or glorification of the name, fame and pastimes of the Lord, is recommended as the most perfect process of atonement because such chanting eradicates the dirt from one’s heart completely.
yad asau bhagavan-nāma
atha — therefore; enam — him (Ajāmila); mā — do not; apanayata — try to take; kṛta — already done; aśeṣa — unlimited; agha-niṣkṛtam — atonement for his sinful actions; yat — because; asau — he; bhagavat-nāma — the holy name of the Supreme Personality of Godhead; mriyamāṇaḥ — while dying; samagrahīt — perfectly chanted.
At the time of death, this Ajāmila helplessly and very loudly chanted the holy name of the Lord, Nārāyaṇa. That chanting alone has already freed him from the reactions of all sinful life. Therefore, O servants of Yamarāja, do not try to take him to your master for punishment in hellish conditions.
sāṅketyaṁ pārihāsyaṁ vā
stobhaṁ helanam eva vā
sāṅketyam — as an assignation; pārihāsyam — jokingly; vā — or; stobham — as musical entertainment; helanam — neglectfully; eva — certainly; vā — or; vaikuṇṭha — of the Lord; nāma-grahaṇam — chanting the holy name; aśeṣa — unlimited; agha-haram — neutralizing the effect of sinful life; viduḥ — advanced transcendentalists know.
One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly [to indicate something else], jokingly, for musical entertainment, or even neglectfully. This is accepted by all the learned scholars of the scriptures.
patitaḥ skhalito bhagnaḥ
sandaṣṭas tapta āhataḥ
harir ity avaśenāha
pumān nārhati yātanāḥ
patitaḥ — fallen down; skhalitaḥ — slipped; bhagnaḥ — having broken his bones; sandaṣṭaḥ — bitten; taptaḥ — severely attacked by fever or similar painful conditions; āhataḥ — injured; hariḥ — Lord Kṛṣṇa; iti — thus; avaśena — accidentally; āha — chants; pumān — a person; na — not; arhati — deserves; yātanāḥ — hellish conditions.
If one chants the holy name of Hari and then dies because of an accidental misfortune, such as falling from the top of a house, slipping and suffering broken bones while traveling on the road, being bitten by a serpent, being afflicted with pain and high fever, or being injured by a weapon, one is immediately absolved from having to enter hellish life, even though he is sinful.
gurūṇāṁ ca laghūnāṁ ca
gurūṇi ca laghūni ca
gurūṇām — heavy; ca — and; laghūnām — light; ca — also; gurūṇi — heavy; ca — and; laghūni — light; ca — also; prāyaścittāni — the processes of atonement; pāpānām — of sinful activities; jñātvā — knowing perfectly well; uktāni — have been prescribed; mahā-ṛṣibhiḥ — by great sages.
Authorities who are learned scholars and sages have carefully ascertained that one should atone for the heaviest sins by undergoing a heavy process of atonement and one should atone for lighter sins by undergoing lighter atonement. Chanting the Hare Kṛṣṇa mantra, however, vanquishes all the effects of sinful activities, regardless of whether heavy or light.
tais tāny aghāni pūyante
taiḥ — by those; tāni — all those; aghāni — sinful activities and their results; pūyante — become vanquished; tapaḥ — austerity; dāna — charity; vrata-ādibhiḥ — by vows and other such activities; na — not; adharma-jam — produced from irreligious actions; tat — of that; hṛdayam — the heart; tat — that; api — also; īśa-aṅghri — of the lotus feet of the Lord; sevayā — by service.
Although one may neutralize the reactions of sinful life through austerity, charity, vows and other such methods, these pious activities cannot uproot the material desires in one’s heart. However, if one serves the lotus feet of the Personality of Godhead, he is immediately freed from all such contaminations.
ajñānād athavā jñānād
saṅkīrtitam aghaṁ puṁso
dahed edho yathānalaḥ
ajñānāt — out of ignorance; athavā — or; jñānāt — with knowledge; uttamaśloka — of the Supreme Personality of Godhead; nāma — the holy name; yat — that which; saṅkīrtitam — chanted; agham — sin; puṁsaḥ — of a person; dahet — burns to ashes; edhaḥ — dry grass; yathā — just as; analaḥ — fire.
As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly or unknowingly, burns to ashes, without fail, all the reactions of one’s sinful activities.
ajānato ’py ātma-guṇaṁ
kuryān mantro ’py udāhṛtaḥ
yathā — just like; agadam — medicine; vīrya-tamam — very powerful; upayuktam — properly taken; yadṛcchayā — somehow or other; ajānataḥ — by a person without knowledge; api — even; ātma-guṇam — its own potency; kuryāt — manifests; mantraḥ — the Hare Kṛṣṇa mantra; api — also; udāhṛtaḥ — chanted.
If a person unaware of the effective potency of a certain medicine takes that medicine or is forced to take it, it will act even without his knowledge because its potency does not depend on the patient’s understanding. Similarly, even though one does not know the value of chanting the holy name of the Lord, if one chants knowingly or unknowingly, the chanting will be very effective.
ta evaṁ suvinirṇīya
dharmaṁ bhāgavataṁ nṛpa
taṁ yāmya-pāśān nirmucya
vipraṁ mṛtyor amūmucan
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; te — they (the order carriers of Lord Viṣṇu); evam — thus; su-vinirṇīya — perfectly ascertaining; dharmam — real religion; bhāgavatam — in terms of devotional service; nṛpa — O King; tam — him (Ajāmila); yāmya-pāśāt — from the bondage of the order carriers of Yamarāja; nirmucya — releasing; vipram — the brāhmaṇa; mṛtyoḥ — from death; amūmucan — rescued.
Śrī Śukadeva Gosvāmī continued: My dear King, having thus perfectly judged the principles of devotional service with reasoning and arguments, the order carriers of Lord Viṣṇu released the brāhmaṇa Ajāmila from the bondage of the Yamadūtas and saved him from imminent death.
iti pratyuditā yāmyā
dūtā yātvā yamāntikam
yama-rājñe yathā sarvam
iti — thus; pratyuditāḥ — having been replied to (by the order carriers of Viṣṇu); yāmyāḥ — the servants of Yamarāja; dūtāḥ — the messengers; yātvā — going; yama-antikam — to the abode of Lord Yamarāja; yama-rājñe — unto King Yamarāja; yathā — duly; sarvam — everything; ācacakṣuḥ — informed in full detail; arindama — O subduer of the enemies.
My dear Mahārāja Parīkṣit, O subduer of all enemies, after the servants of Yamarāja had been answered by the order carriers of Lord Viṣṇu, they went to Yamarāja and explained to him everything that had happened.
dvijaḥ pāśād vinirmukto
gata-bhīḥ prakṛtiṁ gataḥ
vavande śirasā viṣṇoḥ
dvijaḥ — the brāhmaṇa (Ajāmila); pāśāt — from the noose; vinirmuktaḥ — being released; gata-bhīḥ — freed from fear; prakṛtim gataḥ — came to his senses; vavande — offered his respectful obeisances; śirasā — by bowing his head; viṣṇoḥ — of Lord Viṣṇu; kiṅkarān — unto the servants; darśana-utsavaḥ — very pleased by seeing them.
Having been released from the nooses of Yamarāja’s servants, the brāhmaṇa Ajāmila, now free from fear, came to his senses and immediately offered obeisances to the Viṣṇudūtas by bowing his head at their lotus feet. He was extremely pleased by their presence, for he had seen them save his life from the hands of the servants of Yamarāja.
taṁ vivakṣum abhipretya
sahasā paśyatas tasya
tam — him (Ajāmila); vivakṣum — desiring to speak; abhipretya — understanding; mahāpuruṣa-kiṅkarāḥ — the order carriers of Lord Viṣṇu; sahasā — suddenly; paśyataḥ tasya — while he looked on; tatra — there; antardadhire — disappeared; anagha — O sinless Mahārāja Parīkṣit.
O sinless Mahārāja Parīkṣit, the order carriers of the Supreme Personality of Godhead, the Viṣṇudūtas, saw that Ajāmila was attempting to say something, and thus they suddenly disappeared from his presence.
ajāmilo ’py athākarṇya
dharmaṁ bhāgavataṁ śuddhaṁ
trai-vedyaṁ ca guṇāśrayam
bhaktimān bhagavaty āśu
anutāpo mahān āsīt
smarato ’śubham ātmanaḥ
ajāmilaḥ — Ajāmila; api — also; atha — thereafter; ākarṇya — hearing; dūtānām — of the order carriers; yama-kṛṣṇayoḥ — of Yamarāja and Lord Kṛṣṇa; dharmam — actual religious principles; bhāgavatam — as described in Śrīmad-Bhāgavatam, or concerning the relationship between the living being and the Supreme Personality of Godhead; śuddham — pure; trai-vedyam — mentioned in three Vedas; ca — also; guṇa-aśrayam — material religion, under the modes of material nature; bhakti-mān — a pure devotee (cleansed of the modes of material nature); bhagavati — unto the Supreme Personality of Godhead; āśu — immediately; māhātmya — glorification of the name, fame, etc; śravaṇāt — because of hearing; hareḥ — of Lord Hari; anutāpaḥ — regret; mahān — very great; āsīt — there was; smarataḥ — remembering; aśubham — all the inglorious activities; ātmanaḥ — done by himself.
After hearing the discourses between the Yamadūtas and the Viṣṇudūtas, Ajāmila could understand the religious principles that act under the three modes of material nature. These principles are mentioned in the three Vedas. He could also understand the transcendental religious principles, which are above the modes of material nature and which concern the relationship between the living being and the Supreme Personality of Godhead. Furthermore, Ajāmila heard glorification of the name, fame, qualities and pastimes of the Supreme Personality of Godhead. He thus became a perfectly pure devotee. He could then remember his past sinful activities, which he greatly regretted having performed.
aho me paramaṁ kaṣṭam
yena viplāvitaṁ brahma
aho — alas; me — my; paramam — extreme; kaṣṭam — miserable condition; abhūt — became; avijita-ātmanaḥ — because my senses were uncontrolled; yena — by which; viplāvitam — destroyed; brahma — all my brahminical qualifications; vṛṣalyām — through a śūdrāṇī, a maidservant; jāyatā — being born; ātmanā — by me.
Ajāmila said: Alas, being a servant of my senses, how degraded I became! I fell down from my position as a duly qualified brāhmaṇa and begot children in the womb of a prostitute.
dhiṅ māṁ vigarhitaṁ sadbhir
hitvā bālāṁ satīṁ yo ’haṁ
surā-pīm asatīm agām
dhik mām — all condemnation upon me; vigarhitam — condemned; sadbhiḥ — by honest men; duṣkṛtam — who has committed sinful acts; kula-kajjalam — who has defamed the family tradition; hitvā — giving up; bālām — a young wife; satīm — chaste; yaḥ — who; aham — I; surā-pīm — with a woman accustomed to drinking wine; asatīm — unchaste; agām — I had sexual intercourse.
Alas, all condemnation upon me! I acted so sinfully that I degraded my family tradition. Indeed, I gave up my chaste and beautiful young wife to have sexual intercourse with a fallen prostitute accustomed to drinking wine. All condemnation upon me!
vṛddhāv anāthau pitarau
aho mayādhunā tyaktāv
vṛddhau — old; anāthau — who had no other person to look after their comforts; pitarau — my father and mother; na anya-bandhū — who had no other friend; tapasvinau — who underwent great difficulties; aho — alas; mayā — by me; adhunā — at that moment; tyaktau — were given up; akṛta-jñena — ungrateful; nīca-vat — like the most abominable low-class person.
My father and mother were old and had no other son or friend to look after them. Because I did not take care of them, they lived with great difficulty. Alas, like an abominable lower-class man, I ungratefully left them in that condition.
so ’haṁ vyaktaṁ patiṣyāmi
dharma-ghnāḥ kāmino yatra
saḥ — such a person; aham — I; vyaktam — it is now clear; patiṣyāmi — will fall down; narake — in hell; bhṛśa-dāruṇe — most miserable; dharma-ghnāḥ — they who break the principles of religion; kāminaḥ — who are too lusty; yatra — where; vindanti — undergo; yama-yātanāḥ — the miserable conditions imposed by Yamarāja.
It is now clear that as a consequence of such activities, a sinful person like me must be thrown into hellish conditions meant for those who have broken religious principles and must there suffer extreme miseries.
kim idaṁ svapna āho svit
sākṣād dṛṣṭam ihādbhutam
kva yātā adya te ye māṁ
kim — whether; idam — this; svapne — in a dream; āho svit — or; sākṣāt — directly; dṛṣṭam — seen; iha — here; adbhutam — wonderful; kva — where; yātāḥ — have gone; adya — now; te — all of them; ye — who; mām — me; vyakarṣan — were dragging; pāśa-pāṇayaḥ — with ropes in their hands.
Was this a dream I saw, or was it reality? I saw fearsome men with ropes in their hands coming to arrest me and drag me away. Where have they gone?
atha te kva gatāḥ siddhāś
baddhvā pāśair adho bhuvaḥ
atha — thereafter; te — those persons; kva — where; gatāḥ — went; siddhāḥ — liberated; catvāraḥ — four personalities; cāru-darśanāḥ — extremely beautiful to see; vyāmocayan — they released; nīyamānam — me, who was being carried away; baddhvā — being arrested; pāśaiḥ — by ropes; adhaḥ bhuvaḥ — downward to the hellish region.
And where have those four liberated and very beautiful persons gone who released me from arrest and saved me from being dragged down to the hellish regions?
athāpi me durbhagasya
yenātmā me prasīdati
atha — therefore; api — although; me — of me; durbhagasya — so unfortunate; vibudha-uttama — exalted devotees; darśane — because of seeing; bhavitavyam — there must be; maṅgalena — auspicious activities; yena — by which; ātmā — self; me — my; prasīdati — actually becomes happy.
I am certainly most abominable and unfortunate to have merged in an ocean of sinful activities, but nevertheless, because of my previous spiritual activities, I could see those four exalted personalities who came to rescue me. Now I feel exceedingly happy because of their visit.
jihvā vaktum ihārhati
anyathā — otherwise; mriyamāṇasya — of a person who is just ready for death; na — not; aśuceḥ — most unclean; vṛṣalī-pateḥ — the keeper of a prostitute; vaikuṇṭha — of the Lord of Vaikuṇṭha; nāma-grahaṇam — the chanting of the holy name; jihvā — the tongue; vaktum — to speak; iha — in this situation; arhati — is able.
Were it not for my past devotional service, how could I, a most unclean keeper of a prostitute, have gotten an opportunity to chant the holy name of Vaikuṇṭhapati when I was just ready to die? Certainly it could not have been possible.
kva cāhaṁ kitavaḥ pāpo
kva ca nārāyaṇety etad
kva — where; ca — also; aham — I; kitavaḥ — a cheater; pāpaḥ — all sins personified; brahma-ghnaḥ — the killer of my brahminical culture; nirapatrapaḥ — shameless; kva — where; ca — also; nārāyaṇa — Nārāyaṇa; iti — thus; etat — this; bhagavat-nāma — the holy name of the Supreme Personality of Godhead; maṅgalam — all-auspicious.
Ajāmila continued: I am a shameless cheater who has killed his brahminical culture. Indeed, I am sin personified. Where am I in comparison to the all-auspicious chanting of the holy name of Lord Nārāyaṇa?
so ’haṁ tathā yatiṣyāmi
yathā na bhūya ātmānam
andhe tamasi majjaye
saḥ — such a person; aham — I; tathā — in that way; yatiṣyāmi — I shall endeavor; yata-citta-indriya — controlling the mind and senses; anilaḥ — and the internal airs; yathā — so that; na — not; bhūyaḥ — again; ātmānam — my soul; andhe — in darkness; tamasi — in ignorance; majjaye — I drown.
I am such a sinful person, but since I have now gotten this opportunity, I must completely control my mind, life and senses and always engage in devotional service so that I may not fall again into the deep darkness and ignorance of material life.
vimucya tam imaṁ bandham
maitraḥ karuṇa ātmavān
mocaye grastam ātmānaṁ
vimucya — having become free from; tam — that; imam — this; bandham — bondage; avidyā — due to ignorance; kāma — due to lusty desire; karma-jam — caused by activities; sarva-bhūta — of all living entities; suhṛt — friend; śāntaḥ — very peaceful; maitraḥ — friendly; karuṇaḥ — merciful; ātma-vān — self-realized; mocaye — I shall disentangle; grastam — encaged; ātmānam — my soul; yoṣit-mayyā — in the form of woman; ātma-māyayā — by the illusory energy of the Lord; vikrīḍitaḥ — played with; yayā — by which; eva — certainly; aham — I; krīḍā-mṛgaḥ — a controlled animal; iva — like; adhamaḥ — so fallen.
Because of identifying oneself with the body, one is subjected to desires for sense gratification, and thus one engages in many different types of pious and impious action. This is what constitutes material bondage. Now I shall disentangle myself from my material bondage, which has been caused by the Supreme Personality of Godhead’s illusory energy in the form of a woman. Being a most fallen soul, I was victimized by the illusory energy and have become like a dancing dog led around by a woman’s hand. Now I shall give up all lusty desires and free myself from this illusion. I shall become a merciful, well-wishing friend to all living entities and always absorb myself in Kṛṣṇa consciousness.
mamāham iti dehādau
dhāsye mano bhagavati
mama — my; aham — I; iti — thus; deha-ādau — in the body and things related to the body; hitvā — giving up; amithyā — not false; artha — on values; dhīḥ — with my consciousness; matim — the attitude; dhāsye — I shall engage; manaḥ — my mind; bhagavati — on the Supreme Personality of Godhead; śuddham — pure; tat — His name; kīrtana-ādibhiḥ — by chanting, hearing and so on.
Simply because I chanted the holy name of the Lord in the association of devotees, my heart is now becoming purified. Therefore I shall not fall victim again to the false lures of material sense gratification. Now that I have become fixed in the Absolute Truth, henceforward I shall not identify myself with the body. I shall give up false conceptions of “I” and “mine” and fix my mind on the lotus feet of Kṛṣṇa.
iti — thus; jāta-sunirvedaḥ — (Ajāmila) who had become detached from the material conception of life; kṣaṇa-saṅgena — by a moment’s association; sādhuṣu — with devotees; gaṅgā-dvāram — to Hardwar (hari-dvāra), the doorway to Hari (because the Ganges begins there, Hardwar is also called gaṅgā-dvāra); upeyāya — went; mukta — being freed from; sarva-anubandhanaḥ — all kinds of material bondage.
Because of a moment’s association with devotees [the Viṣṇudūtas], Ajāmila detached himself from the material conception of life with determination. Thus freed from all material attraction, he immediately started for Hardwar.
sa tasmin deva-sadana
āsīno yogam āsthitaḥ
yuyoja mana ātmani
saḥ — he (Ajāmila); tasmin — at that place (Hardwar); deva-sadane — in one Viṣṇu temple; āsīnaḥ — being situated; yogam āsthitaḥ — performed bhakti-yoga; pratyāhṛta — withdrawn from all activities of sense gratification; indriya-grāmaḥ — his senses; yuyoja — he fixed; manaḥ — the mind; ātmani — on the self or the Supersoul, the Supreme Personality of Godhead.
In Hardwar, Ajāmila took shelter at a Viṣṇu temple, where he executed the process of bhakti-yoga. He controlled his senses and fully applied his mind in the service of the Lord.
tato guṇebhya ātmānaṁ
tataḥ — thereafter; guṇebhyaḥ — from the modes of material nature; ātmānam — the mind; viyujya — detaching; ātma-samādhinā — by being fully engaged in devotional service; yuyuje — engaged; bhagavat-dhāmni — in the form of the Lord; brahmaṇi — which is Parabrahman (not idol worship); anubhava-ātmani — which is always thought of (beginning from the lotus feet and gradually progressing upward).
Ajāmila fully engaged in devotional service. Thus he detached his mind from the process of sense gratification and became fully absorbed in thinking of the form of the Lord.
yarhy upārata-dhīs tasminn
adrākṣīt puruṣān puraḥ
vavande śirasā dvijaḥ
yarhi — when; upārata-dhīḥ — his mind and intelligence were fixed; tasmin — at that time; adrākṣīt — had seen; puruṣān — the persons (the order carriers of Lord Viṣṇu); puraḥ — before him; upalabhya — getting; upalabdhān — who were gotten; prāk — previously; vavande — offered obeisances; śirasā — by the head; dvijaḥ — the brāhmaṇa.
When his intelligence and mind were fixed upon the form of the Lord, the brāhmaṇa Ajāmila once again saw before him four celestial persons. He could understand that they were those he had seen previously, and thus he offered them his obeisances by bowing down before them.
hitvā kalevaraṁ tīrthe
gaṅgāyāṁ darśanād anu
sadyaḥ svarūpaṁ jagṛhe
hitvā — giving up; kalevaram — the material body; tīrthe — in the holy place; gaṅgāyām — on the bank of the Ganges; darśanāt anu — after seeing; sadyaḥ — immediately; sva-rūpam — his original spiritual form; jagṛhe — he assumed; bhagavat-pārśva-vartinām — which is fit for an associate of the Lord.
Upon seeing the Viṣṇudūtas, Ajāmila gave up his material body at Hardwar on the bank of the Ganges. He regained his original spiritual body, which was a body appropriate for an associate of the Lord.
sākaṁ vihāyasā vipro
haimaṁ vimānam āruhya
yayau yatra śriyaḥ patiḥ
sākam — along; vihāyasā — by the path in the sky, or the airways; vipraḥ — the brāhmaṇa (Ajāmila); mahāpuruṣa-kiṅkaraiḥ — with the order carriers of Lord Viṣṇu; haimam — made of gold; vimānam — an airplane; āruhya — boarding; yayau — went; yatra — where; śriyaḥ patiḥ — Lord Viṣṇu, the husband of the goddess of fortune.
Accompanied by the order carriers of Lord Viṣṇu, Ajāmila boarded an airplane made of gold. Passing through the airways, he went directly to the abode of Lord Viṣṇu, the husband of the goddess of fortune.
evaṁ sa viplāvita-sarva-dharmā
dāsyāḥ patiḥ patito garhya-karmaṇā
nipātyamāno niraye hata-vrataḥ
sadyo vimukto bhagavan-nāma gṛhṇan
evam — in this way; saḥ — he (Ajāmila); viplāvita-sarva-dharmāḥ — who gave up all religious principles; dāsyāḥ patiḥ — the husband of a prostitute; patitaḥ — fallen; garhya-karmaṇā — by being engaged in abominable activities; nipātyamānaḥ — falling; niraye — in hellish life; hata-vrataḥ — who broke all his vows; sadyaḥ — immediately; vimuktaḥ — liberated; bhagavat-nāma — the holy name of the Lord; gṛhṇan — chanting.
Ajāmila was a brāhmaṇa who because of bad association had given up all brahminical culture and religious principles. Becoming most fallen, he stole, drank and performed other abominable acts. He even kept a prostitute. Thus he was destined to be carried away to hell by the order carriers of Yamarāja, but he was immediately rescued simply by a glimpse of the chanting of the holy name Nārāyaṇa.
nātaḥ paraṁ karma-nibandha-kṛntanaṁ
na yat punaḥ karmasu sajjate mano
rajas-tamobhyāṁ kalilaṁ tato ’nyathā
na — not; ataḥ — therefore; param — better means; karma-nibandha — the obligation to suffer or undergo tribulations as a result of fruitive activities; kṛntanam — that which can completely cut off; mumukṣatām — of persons desiring to get out of the clutches of material bondage; tīrtha-pāda — about the Supreme Personality of Godhead, at whose feet all the holy places stand; anukīrtanāt — than constantly chanting under the direction of the bona fide spiritual master; na — not; yat — because; punaḥ — again; karmasu — in fruitive activities; sajjate — becomes attached; manaḥ — the mind; rajaḥ-tamobhyām — by the modes of passion and ignorance; kalilam — contaminated; tataḥ — thereafter; anyathā — by any other means.
Therefore one who desires freedom from material bondage should adopt the process of chanting and glorifying the name, fame, form and pastimes of the Supreme Personality of Godhead, at whose feet all the holy places stand. One cannot derive the proper benefit from other methods, such as pious atonement, speculative knowledge and meditation in mystic yoga, because even after following such methods one takes to fruitive activities again, unable to control his mind, which is contaminated by the base qualities of nature, namely passion and ignorance.
ya etaṁ paramaṁ guhyam
śṛṇuyāc chraddhayā yukto
yaś ca bhaktyānukīrtayet
na vai sa narakaṁ yāti
yady apy amaṅgalo martyo
yaḥ — anyone who; etam — this; paramam — very; guhyam — confidential; itihāsam — historical narration; agha-apaham — which frees one from all reactions to sins; śṛṇuyāt — hears; śraddhayā — with faith; yuktaḥ — endowed; yaḥ — one who; ca — also; bhaktyā — with great devotion; anukīrtayet — repeats; na — not; vai — indeed; saḥ — such a person; narakam — to hell; yāti — goes; na — not; īkṣitaḥ — is observed; yama-kiṅkaraiḥ — by the order carriers of Yamarāja; yadi api — although; amaṅgalaḥ — inauspicious; martyaḥ — a living entity with a material body; viṣṇu-loke — in the spiritual world; mahīyate — is welcomed and respectfully received.
Because this very confidential historical narration has the potency to vanquish all sinful reactions, one who hears or describes it with faith and devotion is no longer doomed to hellish life, regardless of his having a material body and regardless of how sinful he may have been. Indeed, the Yamadūtas, who carry out the orders of Yamarāja, do not approach him even to see him. After giving up his body, he returns home, back to Godhead, where he is very respectfully received and worshiped.
mriyamāṇo harer nāma
ajāmilo ’py agād dhāma
kim uta śraddhayā gṛṇan
mriyamāṇaḥ — at the time of death; hareḥ nāma — the holy name of Hari; gṛṇan — chanting; putra-upacāritam — indicating his son; ajāmilaḥ — Ajāmila; api — even; agāt — went; dhāma — to the spiritual world; kim uta — what to speak of; śraddhayā — with faith and love; gṛṇan — chanting.
While suffering at the time of death, Ajāmila chanted the holy name of the Lord, and although the chanting was directed toward his son, he nevertheless returned home, back to Godhead. Therefore if one faithfully and inoffensively chants the holy name of the Lord, where is the doubt that he will return to Godhead?