Part I
“The History of the Life of Ajāmila.”
By His Divine Grace AC Bhaktivedanta Swami Prabhupada
Throughout Śrīmad-Bhāgavatam there are descriptions of ten subject matters, including creation, subsequent creation and the planetary systems.
Śukadeva Gosvāmī, the speaker of Śrīmad-Bhāgavatam, has already described creation, subsequent creation and the planetary systems in the Third, Fourth and Fifth Cantos.
Now, in this Sixth Canto, which consists of nineteen chapters, he will describe poṣaṇa, or protection by the Lord.
The first chapter relates the history of Ajāmila, who was considered a greatly sinful man, but was liberated when four order carriers of Viṣṇu came to rescue him from the hands of the order carriers of Yamarāja.
A full description of how he was liberated, having been relieved of the reactions of his sinful life, is given in this chapter.
Sinful activities are painful both in this life and in the next. We should know for certain that the cause of all painful life is sinful action.
On the path of fruitive work one certainly commits sinful activities, and therefore according to the considerations of karma-kāṇḍa, different types of atonement are recommended.
Such methods of atonement, however, do not free one from ignorance, which is the root of sinful life. Consequently one is prone to commit sinful activities even after atonement, which is therefore very inadequate for purification.
On the path of speculative knowledge one becomes free from sinful life by understanding things as they are.
Therefore the acquirement of speculative knowledge is also considered a method of atonement.
While performing fruitive activities one can become free from the actions of sinful life through austerity, penance, celibacy, control of the mind and senses, truthfulness and the practice of mystic yoga.
By awakening knowledge one may also neutralize sinful reactions. Neither of these methods, however, can free one from the tendency to commit sinful activities.
By bhakti-yoga one can completely avoid the tendency for sinful life; other methods are not very feasible.
Therefore the Vedic literature concludes that devotional service is more important than the methods of karma-kāṇḍa and jñāna-kāṇḍa.
Only the path of devotional service is auspicious for everyone.
Fruitive activities and speculative knowledge cannot independently liberate anyone, but devotional service, independent of karma and jñāna, is so potent that one who has fixed his mind at the lotus feet of Kṛṣṇa is guaranteed not to meet the Yamadūtas, the order carriers of Yamarāja, even in dreams.
To prove the strength of devotional service, Śukadeva Gosvāmī described the history of Ajāmila.
Ajāmila was a resident of Kānyakubja (the modern Kanauj).
He was trained by his parents to become a perfect brāhmaṇa by studying the Vedas and following the regulative principles, but because of his past, this youthful brāhmaṇa was somehow attracted by a prostitute, and because of her association he became most fallen and abandoned all regulative principles.
Ajāmila begot in the womb of the prostitute ten sons, the last of whom was called Nārāyaṇa. At the time of Ajāmila’s death, when the order carriers of Yamarāja came to take him, he loudly called the name Nārāyaṇa in fear because he was attached to his youngest son.
Thus he remembered the original Nārāyaṇa, Lord Viṣṇu. Although he did not chant the holy name of Nārāyaṇa completely offenselessly, it acted nevertheless.
As soon as he chanted the holy name of Nārāyaṇa, the order carriers of Lord Viṣṇu immediately appeared on the scene.
A discussion ensued between the order carriers of Lord Viṣṇu and those of Yamarāja, and by hearing that discussion Ajāmila was liberated.
He could then understand the bad effect of fruitive activities and could also understand how exalted is the process of devotional service.
TEXT 1
Mahārāja Parīkṣit said: O my lord, O Śukadeva Gosvāmī, you have already described [in the Second Canto] the path of liberation [nivṛtti-mārga].
By following that path, one is certainly elevated gradually to the highest planetary system, Brahmaloka, from which one is promoted to the spiritual world along with Lord Brahmā. Thus one’s repetition of birth and death in the material world ceases.
PURPORT
Since Mahārāja Parīkṣit was a Vaiṣṇava, when he heard the description, at the end of the Fifth Canto, of the different hellish conditions of life, he was very much concerned with how to liberate the conditioned souls from the clutches of māyā and take them back home, back to Godhead.
Therefore he reminded his spiritual master, Śukadeva Gosvāmī, about the nivṛtti-mārga, or path of liberation, which he had described in the Second Canto.
Mahārāja Parīkṣit, who at the time of death was fortunate to have met Śukadeva Gosvāmī, inquired from Śukadeva Gosvāmī about the path of liberation at that crucial time. Śukadeva Gosvāmī very much appreciated his question and congratulated him by saying:
varīyān eṣa te praśnaḥ
kṛto loka-hitaṁ nṛpa
ātmavit-sammataḥ puṁsāṁ
śrotavyādiṣu yaḥ paraḥ
“My dear King, your question is glorious because it is very beneficial for all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists.” (Bhāg. 2.1.1)
Parīkṣit Mahārāja was astonished that the living entities in the conditional stage do not accept the path of liberation, devotional service, instead of suffering in so many hellish conditions.
This is the symptom of a Vaiṣṇava. Vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca: a Vaiṣṇava is an ocean of mercy. Para-duḥkha-duḥkhī: he is unhappy because of the unhappiness of others.
Therefore Parīkṣit Mahārāja, being compassionate toward the conditioned souls suffering in hellish life, suggested that Śukadeva Gosvāmī continue describing the path of liberation, which he had explained in the beginning of Śrīmad-Bhāgavatam.
The word asaṁsṛti is very important in this connection. Saṁsṛti refers to continuing on the path of birth and death. Asaṁsṛti, on the contrary, refers to nivṛtti-mārga, or the path of liberation, by which one’s birth and death cease and one gradually progresses to Brahmaloka, unless one is a pure devotee who does not care about going to the higher planetary systems, in which case one immediately returns home, back to Godhead, by executing devotional service (tyaktvā dehaṁ punar janma naiti [Bg. 4.9]).
Parīkṣit Mahārāja, therefore, was very eager to hear from Śukadeva Gosvāmī about the path of liberation for the conditioned soul.
According to the opinion of the ācāryas, the word krama-yogopalabdhena indicates that by first performing karma-yoga and then jñāna-yoga and finally coming to the platform of bhakti-yoga, one can be liberated.
Bhakti-yoga, however, is so powerful that it does not depend on karma-yoga or jñāna-yoga.
Bhakti-yoga itself is so powerful that even an impious man with no assets in karma-yoga or an illiterate with no assets in jñāna-yoga can undoubtedly be elevated to the spiritual world if he simply adheres to bhakti-yoga.
Mām evaiṣyasy asaṁśayaḥ. Kṛṣṇa says in Bhagavad-gītā (8.7) that by the process of bhakti-yoga one undoubtedly goes back to Godhead, back home to the spiritual world. Yogīs, however, instead of going directly to the spiritual world, sometimes want to see other planetary systems, and therefore they ascend to the planetary system where Lord Brahmā lives, as indicated here by the word brahmaṇā.
At the time of dissolution, Lord Brahmā, along with all the inhabitants of Brahmaloka, goes directly to the spiritual world.
This is confirmed in the Vedas as follows:
brahmaṇā saha te sarve
samprāpte pratisañcare
parasyānte kṛtātmānaḥ
praviśanti paraṁ padam
“Because of their exalted position, those who are on Brahmaloka at the time of dissolution go directly back home, back to Godhead, along with Lord Brahmā.”
TEXT 2
O great sage Śukadeva Gosvāmī, unless the living entity is freed from the infection of the material modes of nature, he receives different types of bodies in which to enjoy or suffer, and according to the body, he is understood to have various inclinations.
By following these inclinations he traverses the path called pravṛtti-mārga, by which one may be elevated to the heavenly planets, as you have already described [in the Third Canto].
PURPORT
As Lord Kṛṣṇa explains in Bhagavad-gītā (9.25):
yānti deva-vratā devān
pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino ’pi mām
“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”
Because of the influence of the various modes of nature, the living entities have various tendencies or propensities, and therefore they are qualified to achieve various destinations.
As long as one is materially attached, he wants to be elevated to the heavenly planets because of his attraction to the material world.
The Supreme Personality of Godhead declares, however, “Those who worship Me come to Me.”
If one has no information about the Supreme Lord and His abode, one tries to be elevated only to a higher material position, but when one concludes that in this material world there is nothing but repeated birth and death, he tries to return home, back to Godhead.
If one attains that destination, he need never return to this material world (yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]).
As Śrī Caitanya Mahāprabhu says in Caitanya-caritāmṛta (Madhya 19.151):
brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
“According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems.
Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṇa.
By the mercy of both Kṛṣṇa and the spiritual master, such a person receives the seed of the creeper of devotional service.”
All living entities are rotating throughout the universe, going sometimes up to the higher planetary systems and sometimes down to the lower planets. This is the material disease, which is known as pravṛtti-mārga.
When one becomes intelligent he takes to nivṛtti-mārga, the path of liberation, and thus instead of rotating within this material world, he returns home, back to Godhead. This is necessary.
TEXT 3
You have also described [at the end of the Fifth Canto] the varieties of hellish life that result from impious activities, and you have described [in the Fourth Canto] the first manvantara, which was presided over by Svāyambhuva Manu, the son of Lord Brahmā.
TEXTS 4–5
My dear lord, you have described the dynasties and characteristics of King Priyavrata and King Uttānapāda.
The Supreme Personality of Godhead created this material world with various universes, planetary systems, planets and stars, with varied lands, seas, oceans, mountains, rivers, gardens and trees, all with different characteristics.
These are divided among this planet earth, the luminaries in the sky and the lower planetary systems.
You have very clearly described these planets and the living entities who live on them.
PURPORT
Here the words yathedam asṛjad vibhuḥ clearly indicate that the Supreme, the great, almighty Personality of Godhead, created this entire material world with its different varieties of planets, stars and so forth.
Atheists try to conceal the hand of God, which is present in every creation, but they cannot explain how all these creations could come into existence without a competent intelligence and almighty power behind them.
Simply to imagine or speculate is a waste of time. In Bhagavad-gītā (10.8), the Lord says, ahaṁ sarvasya prabhavo:
“I am the origin of everything.”
Mattaḥ sarvaṁ pravartate:
“whatever exists in the creation emanates from Me.”
Iti matvā bhajante māṁ budhā bhāva-samanvitāḥ:
“When one fully understands that I create everything by My omnipotence, one becomes firmly situated in devotional service and fully surrenders at My lotus feet.”
Unfortunately, the unintelligent cannot immediately understand Kṛṣṇa’s supremacy.
Nonetheless, if they associate with devotees and read authorized books, they may gradually come to the proper understanding, although this may take many, many births. As Kṛṣṇa says in Bhagavad-gītā (7.19):
bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ
“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.”
Vāsudeva, Kṛṣṇa, is the creator of everything, and His energy is displayed in various ways.
As explained in Bhagavad-gītā (7.4–5), a combination of the material energy (bhūmir āpo ’nalo vāyuḥ) and the spiritual energy, the living entity, exists in every creation.
Therefore the same principle, the combination of the supreme spirit and the material elements, is the cause of the cosmic manifestation.
TEXT 6
O greatly fortunate and opulent Śukadeva Gosvāmī, now kindly tell me how human beings may be saved from having to enter hellish conditions in which they suffer terrible pains.
PURPORT
In the Twenty-sixth Chapter of the Fifth Canto, Śukadeva Gosvāmī has explained that people who commit sinful acts are forced to enter hellish planets and suffer.
Now Mahārāja Parīkṣit, being a devotee, is concerned with how this can be stopped. A Vaiṣṇava is para-duḥkha-duḥkhī; in other words, he has no personal troubles, but he is very unhappy to see others in trouble.
Prahlāda Mahārāja said,
“My Lord, I have no personal problems, for I have learned how to glorify Your transcendental qualities and thus enter a trance of ecstasy.
I do have a problem, however, for I am simply thinking of these rascals and fools who are busy with māyā-sukha, temporary happiness, without knowledge of devotional service unto You.”
This is the problem faced by a Vaiṣṇava. Because a Vaiṣṇava fully takes shelter of the Supreme Personality of Godhead, he personally has no problems, but because he is compassionate toward the fallen, conditioned souls, he is always thinking of plans to save them from their hellish life in this body and the next.
Parīkṣit Mahārāja, therefore, anxiously wanted to know from Śukadeva Gosvāmī how humanity can be saved from gliding down to hell.
Śukadeva Gosvāmī had already explained how people enter hellish life, and he could also explain how they could be saved from it. Intelligent men must take advantage of these instructions.
Unfortunately, however, the entire world is lacking Kṛṣṇa consciousness, and therefore people are suffering from the grossest ignorance and do not even believe in a life after this one.
To convince them of their next life is very difficult because they have become almost mad in their pursuit of material enjoyment.
Nevertheless, our duty, the duty of all sane men, is to save them. Mahārāja Parīkṣit is the representative of one who can save them.
TEXT 7
Śukadeva Gosvāmī replied: My dear King, if before one’s next death whatever impious acts one has performed in this life with his mind, words and body are not counteracted through proper atonement according to the description of the Manu-saṁhitā and other dharma-śāstras, one will certainly enter the hellish planets after death and undergo terrible suffering, as I have previously described to you.
PURPORT
Śrīla Viśvanātha Cakravartī Ṭhākura mentions that although Mahārāja Parīkṣit was a pure devotee, Śukadeva Gosvāmī did not immediately speak to him about the strength of devotional service.
As stated in Bhagavad-gītā (14.26):
māṁ ca yo ’vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
Devotional service is so strong that if one fully surrenders to Kṛṣṇa and takes fully to His devotional service, the reactions of his sinful life immediately stop.
Elsewhere in the Gītā (18.66), Lord Kṛṣṇa urges that one give up all other duties and surrender to Him, and He promises, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: “I shall free you from all sinful reactions and give you liberation.”
Therefore in response to the inquiries of Parīkṣit Mahārāja, Śukadeva Gosvāmī, his guru, could have immediately explained the principle of bhakti, but to test Parīkṣit Mahārāja’s intelligence, he first prescribed atonement according to karma-kāṇḍa, the path of fruitive activities.
For karma-kāṇḍa there are eighty authorized scriptures, such as Manu-saṁhitā, which are known as dharma-śāstras.
In these scriptures one is advised to counteract his sinful acts by performing other types of fruitive action.
This was the path first recommended by Śukadeva Gosvāmī to Mahārāja Parīkṣit, and actually it is a fact that one who does not take to devotional service must follow the decision of these scriptures by performing pious acts to counteract his impious acts. This is known as atonement.
TEXT 8
Therefore, before one’s next death comes, as long as one’s body is strong enough, one should quickly adopt the process of atonement according to śāstra; otherwise one’s time will be lost, and the reactions of his sins will increase.
As an expert physician diagnoses and treats a disease according to its gravity, one should undergo atonement according to the severity of one’s sins.
PURPORT
The dharma-śāstras like the Manu-saṁhitā prescribe that a man who has committed murder should be hanged and his own life sacrificed in atonement.
Previously this system was followed all over the world, but since people are becoming atheists, they are stopping capital punishment.
This is not wise.
Herein it is said that a physician who knows how to diagnose a disease prescribes medicine accordingly. If the disease is very serious, the medicine must be strong.
The weight of a murderer’s sin is very great, and therefore according to Manu-saṁhitā a murderer must be killed.
By killing a murderer the government shows mercy to him because if a murderer is not killed in this life, he will be killed and forced to suffer many times in future lives.
Since people do not know about the next life and the intricate workings of nature, they manufacture their own laws, but they should properly consult the established injunctions of the śāstras and act accordingly.
In India even today the Hindu community often takes advice from expert scholars regarding how to counteract sinful activities.
In Christianity also there is a process of confession and atonement. Therefore atonement is required, and atonement must be undergone according to the gravity of one’s sinful acts.
TEXT 9
Mahārāja Parīkṣit said: One may know that sinful activity is injurious for him because he actually sees that a criminal is punished by the government and rebuked by people in general and because he hears from scriptures and learned scholars that one is thrown into hellish conditions in the next life for committing sinful acts.
Nevertheless, in spite of such knowledge, one is forced to commit sins again and again, even after performing acts of atonement. Therefore, what is the value of such atonement?
PURPORT
In some religious sects a sinful man goes to a priest to confess his sinful acts and pay a fine, but then he again commits the same sins and returns to confess them again.
This is the practice of a professional sinner. Parīkṣit Mahārāja’s observations indicate that even five thousand years ago it was the practice of criminals to atone for their crimes but then commit the same crimes again, as if forced to do so.
Therefore, owing to his practical experience, Parīkṣit Mahārāja saw that the process of repeatedly sinning and atoning is pointless.
Regardless of how many times he is punished, one who is attached to sense enjoyment will commit sinful acts again and again until he is trained to refrain from enjoying his senses.
The word vivaśa is used herein, indicating that even one who does not want to commit sinful acts will be forced to do so by habit.
Parīkṣit Mahārāja therefore considered the process of atonement to have little value for saving one from sinful acts. In the following verse he further explains his rejection of this process.
TEXT 10
Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life again. I therefore consider this process of repeated sinning and atoning to be useless.
It is like the bathing of an elephant, for an elephant cleanses itself by taking a full bath, but then throws dust over its head and body as soon as it returns to the land.
PURPORT
When Parīkṣit Mahārāja inquired how a human being could free himself from sinful activities so as not to be forced to go to hellish planetary systems after death, Śukadeva Gosvāmī answered that the process of counteracting sinful life is atonement.
In this way Śukadeva Gosvāmī tested the intelligence of Mahārāja Parīkṣit, who passed the examination by refusing to accept this process as genuine. Now Parīkṣit Mahārāja is expecting another answer from his spiritual master, Śukadeva Gosvāmī.
TEXT 11
Śukadeva Gosvāmī, the son of Vedavyāsa, answered: My dear King, since acts meant to neutralize impious actions are also fruitive, they will not release one from the tendency to act fruitively.
Persons who subject themselves to the rules and regulations of atonement are not at all intelligent. Indeed, they are in the mode of darkness.
Unless one is freed from the mode of ignorance, trying to counteract one action through another is useless because this will not uproot one’s desires. Thus even though one may superficially seem pious, he will undoubtedly be prone to act impiously.
Therefore real atonement is enlightenment in perfect knowledge, Vedānta, by which one understands the Supreme Absolute Truth.
PURPORT
The guru, Śukadeva Gosvāmī, has examined Parīkṣit Mahārāja, and it appears that the King has passed one phase of the examination by rejecting the process of atonement because it involves fruitive activities. Now Śukadeva Gosvāmī is suggesting the platform of speculative knowledge.
Progressing from karma-kāṇḍa to jñāna-kāṇḍa, he is proposing, prāyaścittaṁ vimarśanam:
“Real atonement is full knowledge.”
Vimarśana refers to the cultivation of speculative knowledge. In Bhagavad-gītā, karmīs, who are lacking in knowledge, are compared to asses.
Kṛṣṇa says in Bhagavad-gītā (7.15):
na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
“Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.”
Thus karmīs who engage in sinful acts and who do not know the true objective of life are called mūḍhas, asses.
Vimarśana, however, is also explained in Bhagavad-gītā (15.15), where Kṛṣṇa says, vedaiś ca sarvair aham eva vedyaḥ: the purpose of Vedic study is to understand the Supreme Personality of Godhead.
If one studies Vedānta but merely advances somewhat in speculative knowledge and does not understand the Supreme Lord, one remains the same mūḍha.
As stated in Bhagavad-gītā (7.19), one attains real knowledge when he understands Kṛṣṇa and surrenders unto Him (bahūnāṁ janmanām ante jñānavān māṁ prapadyate).
To become learned and free from material contamination, therefore, one should try to understand Kṛṣṇa, for thus one is immediately liberated from all pious and impious activities and their reactions.
TEXT 12
My dear King, if a diseased person eats the pure, uncontaminated food prescribed by a physician, he is gradually cured, and the infection of disease can no longer touch him.
Similarly, if one follows the regulative principles of knowledge, he gradually progresses toward liberation from material contamination.
PURPORT
One is gradually purified if one cultivates knowledge, even through mental speculation, and strictly follows the regulative principles enjoined in the śāstras and explained in the next verse.
Therefore the platform of jñāna, speculative knowledge, is better than the platform of karma, fruitive action.
There is every chance of falling from the platform of karma to hellish conditions, but on the platform of jñāna one is saved from hellish life, although one is still not completely free from infection.
The difficulty is that on the platform of jñāna one thinks that he has been liberated and has become Nārāyaṇa, or Bhagavān. This is another phase of ignorance.
ye ’nye ’ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ
(Bhāg. 10.2.32)
Because of ignorance, one speculatively thinks himself liberated from material contamination although actually he is not.
Therefore even if one rises to brahma jñāna, understanding of Brahman, one nevertheless falls down because of not taking shelter of the lotus feet of Kṛṣṇa.
Nonetheless, jñānīs at least know what is sinful and what is pious, and they very cautiously act according to the injunctions of the śāstras.
TEXTS 13–14
To concentrate the mind, one must observe a life of celibacy and not fall down. One must undergo the austerity of voluntarily giving up sense enjoyment.
One must then control the mind and senses, give charity, be truthful, clean and nonviolent, follow the regulative principles and regularly chant the holy name of the Lord.
Thus a sober and faithful person who knows the religious principles is temporarily purified of all sins performed with his body, words and mind.
These sins are like the dried leaves of creepers beneath a bamboo tree, which may be burned by fire although their roots remain to grow again at the first opportunity.
PURPORT
Tapaḥ is explained in the smṛti-śāstra as follows: manasaś cendriyāṇāṁ ca aikāgryaṁ paramaṁ tapaḥ.
“Complete control of the mind and senses and their complete concentration on one kind of activity is called tapaḥ.”
Our Kṛṣṇa consciousness movement is teaching people how to concentrate the mind on devotional service.
This is first-class tapaḥ. Brahmacarya, the life of celibacy, has eight aspects: one should not think of women, speak about sex life, dally with women, look lustfully at women, talk intimately with women or decide to engage in sexual intercourse, nor should one endeavor for sex life or engage in sex life.
One should not even think of women or look at them, to say nothing of talking with them. This is called first-class brahmacarya.
If a brahmacārī or sannyāsī talks with a woman in a secluded place, naturally there will be a possibility of sex life without anyone’s knowledge.
Therefore a complete brahmacārī practices just the opposite. If one is a perfect brahmacārī, he can very easily control the mind and senses, give charity, speak truthfully and so forth. To begin, however, one must control the tongue and the process of eating.
In the bhakti-mārga, the path of devotional service, one must strictly follow the regulative principles by first controlling the tongue (sevonmukhe hi jihvādau svayam eva sphuraty adaḥ).
The tongue (jihvā) can be controlled if one chants the Hare Kṛṣṇa mahā-mantra, does not speak of any subjects other than those concerning Kṛṣṇa and does not taste anything not offered to Kṛṣṇa.
If one can control the tongue in this way, brahmacarya and other purifying processes will automatically follow.
It will be explained in the next verse that the path of devotional service is completely perfect and is therefore superior to the path of fruitive activities and the path of knowledge.
Quoting from the Vedas, Śrīla Vīrarāghava Ācārya explains that austerity involves observing fasts as fully as possible (tapasānāśakena).
Śrīla Rūpa Gosvāmī has also advised that atyāhāra, too much eating, is an impediment to advancement in spiritual life.
Also, in Bhagavad-gītā (6.17) Kṛṣṇa says:
yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā
“He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.”
In text 14 the word dhīrāḥ, meaning “those who are undisturbed under all circumstances,” is very significant. Kṛṣṇa tells Arjuna in Bhagavad-gītā (2.14):
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata
“O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons.
They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.”
In material life there are many disturbances (adhyātmika, adhidaivika and adhibhautika). One who has learned to tolerate these disturbances under all circumstances is called dhīra.
TEXT 15
Only a rare person who has adopted complete, unalloyed devotional service to Kṛṣṇa can uproot the weeds of sinful actions with no possibility that they will revive.
He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays.
PURPORT
In the previous verse Śukadeva Gosvāmī gave the example that the dried leaves of creepers beneath a bamboo tree may be completely burnt to ashes by a fire, although the creepers may sprout again because the root is still in the ground.
Similarly, because the root of sinful desire is not destroyed in the heart of a person who is cultivating knowledge but who has no taste for devotional service, there is a possibility that his sinful desires will reappear.
As stated in Śrīmad-Bhāgavatam (10.14.4):
śreyaḥ-sṛtiṁ bhaktim udasya te vibho
kliśyanti ye kevala-bodha-labdhaye
Speculators who undergo great labor to gain a meticulous understanding of the material world by distinguishing between sinful and pious activities, but who are not situated in devotional service, are prone to material activities.
They may fall down and become implicated in fruitive activities. If one becomes attached to devotional service, however, his desires for material enjoyment are automatically vanquished without separate endeavor.
Bhaktiḥ pareśānubhavo viraktir anyatra ca: [SB 11.2.42] if one is advanced in Kṛṣṇa consciousness, material activities, both sinful and pious, automatically become distasteful to him.
That is the test of Kṛṣṇa consciousness. Both pious and impious activities are actually due to ignorance because a living entity, as an eternal servant of Kṛṣṇa, has no need to act for his personal sense gratification.
Therefore as soon as one is reclaimed to the platform of devotional service, he relinquishes his attachment for pious and impious activities and is interested only in what will satisfy Kṛṣṇa.
This process of bhakti, devotional service to Kṛṣṇa (vāsudeva-parāyaṇa), relieves one from the reactions of all activities.
Since Mahārāja Parīkṣit was a great devotee. the answers of his guru, Śukadeva Gosvāmī, concerning karma-kāṇḍa and jñāna-kāṇḍa could not satisfy him.
Therefore Śukadeva Gosvāmī, knowing very well the heart of his disciple, explained the transcendental bliss of devotional service.
The word kecit, which is used in this verse, means. “a few people but not all.”
Not everyone can become Kṛṣṇa conscious. As Kṛṣṇa explains in Bhagavad-gītā (7.3):
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.”
Practically no one understands Kṛṣṇa as He is, for Kṛṣṇa cannot be understood through pious activities or attainment of the most elevated speculative knowledge.
Actually the highest knowledge consists of understanding Kṛṣṇa. Unintelligent men who do not understand Kṛṣṇa are grossly puffed up, thinking that they are liberated or have themselves become Kṛṣṇa or Nārāyaṇa.
This is ignorance.
To indicate the purity of bhakti, devotional service, Śrīla Rūpa Gosvāmī says in Bhakti-rasāmṛta-sindhu (1.1.11):
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]
“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.”
Śrīla Rūpa Gosvāmī further explains that bhakti is kleśaghnī śubhadā, which means if one takes to devotional service, all kinds of unnecessary labor and material distress cease entirely and one achieves all good fortune.
Bhakti is so powerful that it is also said to be mokṣa-laghutākṛt; in other words, it minimizes the importance of liberation.
Nondevotees must undergo material hardships because they are prone to commit sinful fruitive activities. The desire to commit sinful actions continues in their hearts due to ignorance.
These sinful actions are divided into three categories—pātaka, mahā-pātaka and atipātaka—and also into two divisions; prārabdha and aprārabdha.
Prārabdha refers to sinful reactions from which one is suffering at the present, and aprārabdha refers to sources of potential suffering.
When the seeds (bīja) of sinful reactions have not yet fructified, the reactions are called aprārabdha.
These seeds of sinful action are unseen, but they are unlimited, and no one can trace when they were first planted.
Because of prārabdha, sinful reactions that have already fructified, one is seen to have taken birth in a low family or to be suffering from other miseries.
When one takes to devotional service, however, all phases of sinful life, including prārabdha, aprārabdha and bīja, are vanquished.
In Śrīmad-Bhāgavatam (11.14.19) Lord Kṛṣṇa tells Uddhava:
yathāgniḥ susamṛddhārciḥ
karoty edhāṁsi bhasmasāt
tathā mad-viṣayā bhaktir
uddhavaināṁsi kṛtsnaśaḥ
“My dear Uddhava, devotional service in relationship with Me is like a blazing fire that can burn to ashes all the fuel of sinful activities supplied to it.”
How devotional service vanquishes the reactions of sinful life is explained in Śrīmad-Bhāgavatam (3.33.6) in a verse spoken during Lord Kapiladeva’s instructions to His mother, Devahūti.
Devahūti said:
yan-nāmadheya-śravaṇānukīrtanād
yat-prahvaṇād yat-smaraṇād api kvacit
śvādo ’pi sadyaḥ savanāya kalpate
kutaḥ punas te bhagavan nu darśanāt
“My dear Lord, if even a person born in a family of dog-eaters hears and repeats the chanting of Your glories, offers respects to You and remembers You, he is immediately greater than a brāhmaṇa and is therefore eligible to perform sacrifices. Therefore, what is to be said of one who has seen You directly?”
In the Padma Purāṇa there is a statement that persons whose hearts are always attached to the devotional service of Lord Viṣṇu are immediately released from all the reactions of sinful life.
These reactions generally exist in four phases. Some of them are ready to produce results immediately, some are in the form of seeds, some are unmanifested, and some are current.
All such reactions are immediately nullified by devotional service. When devotional service is present in one’s heart, desires to perform sinful activities have no place there.
Sinful life is due to ignorance, which means forgetfulness of one’s constitutional position as an eternal servant of God, but when one is fully Kṛṣṇa conscious he realizes that he is God’s eternal servant.
In this regard, Śrīla Jīva Gosvāmī comments that bhakti may be divided into two divisions:
(1) santatā, devotional service that continues incessantly with faith and love,
(2) kādācitkī, devotional service that does not continue incessantly but is sometimes awakened.
Incessantly flowing devotional service (santatā) may also be divided into two categories:
(1) service performed with slight attachment.
(2) spontaneous devotional service.
Intermittent devotional service (kādācitkī) may be divided into three categories:
(1) rāgābhāsamayī, devotional service in which one is almost attached,
(2) rāgābhāsa-śūnya-svarūpa-bhūtā, devotional service in which there is no spontaneous love but one likes the constitutional position of serving, and
(3) ābhāsa-rūpā, a slight glimpse of devotional service. As for atonement, if one has caught even a slight glimpse of devotional service, all needs to undergo prāyaścitta, atonement, are superseded.
Therefore atonement is certainly unnecessary when one has achieved spontaneous love and, above that, attachment with love, which are signs of increasing advancement in kādācitkī.
Even in the stage of ābhāsa-rūpā bhakti, all the reactions of sinful life are uprooted and vanquished.
Śrīla Jīva Gosvāmī expresses the opinion that the word kārtsnyena means that even if one has a desire to commit sinful actions, the roots of that desire are vanquished merely by ābhāsa-rūpā bhakti.
The example of bhāskara, the sun, is most appropriate. The ābhāsa feature of bhakti is compared to twilight, and the accumulation of one’s sinful activities is compared to fog.
Since fog does not spread throughout the sky, the sun need do no more than merely manifest its first rays, and the fog immediately disappears.
Similarly, if one has even a slight relationship with devotional service, all the fog of his sinful life is immediately vanquished.
TEXT 16
My dear King, if a sinful person engages in the service of a bona fide devotee of the Lord and thus learns how to dedicate his life unto the lotus feet of Kṛṣṇa, he can be completely purified.
One cannot be purified merely by undergoing austerity, penance, brahmacarya and the other methods of atonement I have previously described.
PURPORT
Tat-puruṣa refers to a preacher of Kṛṣṇa consciousness, such as the spiritual master.
Śrīla Narottama dāsa Ṭhākura has said, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: “Without serving a bona fide spiritual master, an ideal Vaiṣṇava, who can be delivered from the clutches of māyā?”
This idea is also expressed in many other places. Śrīmad-Bhāgavatam (5.5.2) says, mahat-sevāṁ dvāram āhur vimukteḥ: if one desires liberation from the clutches of māyā, one must associate with a pure devotee mahātmā.
A mahātmā is one who engages twenty-four hours daily in the loving service of the Lord. As Kṛṣṇa says in Bhagavad-gītā (9.13):
mahātmānas tu māṁ pārtha
daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso
jñātvā bhūtādim avyayam
“O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.”
Thus the symptom of a mahātmā is that he has no engagement other than service to Kṛṣṇa.
One must render service to a Vaiṣṇava in order to get freed from sinful reactions, revive one’s original Kṛṣṇa consciousness and be trained in how to love Kṛṣṇa.
This is the result of mahātma-sevā. Of course, if one engages in the service of a pure devotee, the reactions of one’s sinful life are vanquished automatically.
Devotional service is necessary not to drive away an insignificant stock of sins, but to awaken our dormant love for Kṛṣṇa.
As fog is vanquished at the first glimpse of sunlight, one’s sinful reactions are automatically vanquished as soon as one begins serving a pure devotee; no separate endeavor is required.
The word kṛṣṇa-rpita-prāṇaḥ refers to a devotee who dedicates his life to serving Kṛṣṇa, not to being saved from the path to hellish life.
A devotee is nārāyaṇa-parāyaṇa, or vāsudeva-parāyaṇa, which means that the path of Vāsudeva, or the devotional path, is his life and soul.
Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (Bhāg. 6.17.28): such a devotee is not afraid of going anywhere.
There is a path toward liberation in the higher planetary systems and a path toward the hellish planets, but a nārāyaṇa-para devotee is unafraid wherever he is sent; he simply wants to remember Kṛṣṇa, wherever he may be.
Such a devotee is unconcerned with hell and heaven; he is simply attached to rendering service to Kṛṣṇa.
When a devotee is put into hellish conditions, he accepts them as Kṛṣṇa’s mercy: tat te ’nukampāṁ susamīkṣamāṇaḥ (Bhāg. 10.14.8).
He does not protest, “Oh, I am such a great devotee of Kṛṣṇa. Why have I been put into this misery?” Instead he thinks,
“This is Kṛṣṇa’s mercy.” Such an attitude is possible for a devotee who engages in the service of Kṛṣṇa’s representative. This is the secret of success.
TEXT 17
The path followed by pure devotees, who are well behaved and fully endowed with the best qualifications, is certainly the most auspicious path in this material world. It is free from fear, and it is authorized by the śāstras.
PURPORT
One should not think that the person who takes to bhakti is one who cannot perform the ritualistic ceremonies recommended in the karma-kāṇḍa section of the Vedas or is not sufficiently educated to speculate on spiritual subjects.
Māyāvādīs generally allege that the bhakti path is for women and illiterates. This is a groundless accusation.
The bhakti path is followed by the most learned scholars, such as the Gosvāmīs, Lord Caitanya Mahāprabhu and Rāmānujācārya.
These are the actual followers of the bhakti path. Regardless of whether or not one is educated or aristocratic, one must follow in their footsteps. Mahājano yena gataḥ sa panthāḥ: one must follow the path of the mahājanas.
The mahājanas are those who have taken to the path of devotional service (suśīlāḥ sādhavo yatra nārāyaṇa-parāyaṇāḥ), for these great personalities are the perfect persons. As stated in Śrīmad-Bhāgavatam (5.18.12):
yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ
“One who has unflinching devotion to the Personality of Godhead has all the good qualities of the demigods.”
The less intelligent, however, misunderstand the bhakti path and therefore allege that it is for one who cannot execute ritualistic ceremonies or speculate.
As confirmed here by the word sadhrīcīnaḥ, bhakti is the path that is appropriate, not the paths of karma-kāṇḍa and jñāna-kāṇḍa.
Māyāvādīs may be suśīlāḥ sādhavaḥ (well-behaved saintly persons), but there is nevertheless some doubt about whether they are actually making progress, for they have not accepted the path of bhakti.
On the other hand, those who follow the path of the ācāryas are suśīlāḥ and sādhavaḥ, but furthermore their path is akuto-bhaya, which means free from fear.
One should fearlessly follow the twelve mahājanas and their line of disciplic succession and thus be liberated from the clutches of māyā.
TEXT 18
My dear King, as a pot containing liquor cannot be purified even if washed in the waters of many rivers, nondevotees cannot be purified by processes of atonement even if they perform them very well.
PURPORT
To take advantage of the methods of atonement, one must be at least somewhat devoted; otherwise there is no chance of one’s being purified.
It is clear from this verse that even those who take advantage of karma-kāṇḍa and jñāna-kāṇḍa, but are not at least slightly devoted cannot be purified simply by following these other paths.
The word prāyaścittāni is plural in number to indicate both karma-kāṇḍa and jñāna-kāṇḍa. Narottama dāsa Ṭhākura therefore says, karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa.
Thus Narottama dāsa Ṭhākura compares the paths of karma-kāṇḍa and jñāna-kāṇḍa to pots of poison.
Liquor and poison are in the same category. According to this verse from Śrīmad-Bhāgavatam, a person who has heard a good deal about the path of devotional service, but who is not attached to it, who is not Kṛṣṇa conscious, is like a pot of liquor. Such a person cannot be purified without at least a slight touch of devotional service.
TEXT 19
Although not having fully realized Kṛṣṇa, persons who have even once surrendered completely unto His lotus feet and who have become attracted to His name, form, qualities and pastimes are completely freed of all sinful reactions, for they have thus accepted the true method of atonement.
Even in dreams, such surrendered souls do not see Yamarāja or his order carriers, who are equipped with ropes to bind the sinful.
PURPORT
Kṛṣṇa says in Bhagavad-gītā (18.66):
sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.”
This same principle is described here (sakṛn manaḥ kṛṣṇa-padāravindayoḥ).
If by studying Bhagavad-gītā one decides to surrender to Kṛṣṇa, he is immediately freed from all sinful reactions.
It is also significant that Śukadeva Gosvāmī, having several times repeated the words vāsudeva-parāyaṇa and nārāyaṇa-parāyaṇa, finally says kṛṣṇa-padāravindayoḥ.
Thus he indicates that Kṛṣṇa is the origin of both Nārāyaṇa and Vāsudeva.
Even though Nārāyaṇa and Vāsudeva are not different from Kṛṣṇa, simply by surrendering to Kṛṣṇa one fully surrenders to all His expansions, such as Nārāyaṇa, Vāsudeva and Govinda.
As Kṛṣṇa says in Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat: “There is no truth superior to Me.”
There are many names and forms of the Supreme Personality of Godhead, but Kṛṣṇa is the supreme form (kṛṣṇas tu bhagavān svayam).
Therefore Kṛṣṇa recommends to neophyte devotees that one should surrender unto Him only (mām ekam).
Because neophyte devotees cannot understand what the forms of Nārāyaṇa, Vāsudeva and Govinda are, Kṛṣṇa directly says, mām ekam.
Herein, this is also supported by the word kṛṣṇa-padāravindayoḥ. Nārāyaṇa does not speak personally, but Kṛṣṇa, or Vāsudeva, does, as in Bhagavad-gītā for example.
Therefore, to follow the direction of Bhagavad-gītā means to surrender unto Kṛṣṇa, and to surrender in this way is the highest perfection of bhakti-yoga.
Parīkṣit Mahārāja had inquired from Śukadeva Gosvāmī how one can be saved from falling into the various conditions of hellish life.
In this verse Śukadeva Gosvāmī answers that a soul who has surrendered to Kṛṣṇa certainly cannot go to naraka, hellish existence.
To say nothing of going there, even in his dreams he does not see Yamarāja or his order carriers, who are able to take one there.
In other words, if one wants to save himself from falling into naraka, hellish life, he should fully surrender to Kṛṣṇa.
The word sakṛt is significant because it indicates that if one sincerely surrenders to Kṛṣṇa once, he is saved even if by chance he falls down by committing sinful activities.
Therefore Kṛṣṇa says in Bhagavad-gītā (9.30):
api cet su-durācāro
bhajate mām ananya-bhāk
sādhur eva sa mantavyaḥ
samyag vyavasito hi saḥ
“Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated.”
If one never for a moment forgets Kṛṣṇa, he is safe even if by chance he falls down by committing sinful acts.
In the Second Chapter of Bhagavad-gītā (2.40) the Lord also says:
nehābhikrama-nāśo ’sti
pratyavāyo na vidyate
svalpam apy asya dharmasya
trāyate mahato bhayāt
“In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.”
Elsewhere in the Gītā (6.40) the Lord says, na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati: “one who performs auspicious activity is never overcome by evil.”
The highest kalyāṇa (auspicious) activity is to surrender to Kṛṣṇa. That is the only path by which to save oneself from falling down into hellish life. Śrīla Prabodhānanda Sarasvatī has confirmed this as follows:
kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate
durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate
viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate
yat-kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ
The sinful actions of one who has surrendered unto Kṛṣṇa are compared to a snake with its poison fangs removed (protkhāta-daṁṣṭrāyate).
Such a snake is no longer to be feared. Of course, one should not commit sinful activities on the strength of having surrendered to Kṛṣṇa.
However, even if one who has surrendered to Kṛṣṇa happens to do something sinful because of his former habits, such sinful actions no longer have a destructive effect.
Therefore one should adhere to the lotus feet of Kṛṣṇa very tightly and serve Him under the direction of the spiritual master.
Thus in all conditions one will be akuto-bhaya, free from fear.
TEXT 20
In this regard, learned scholars and saintly persons describe a very old historical incident involving a discussion between the order carriers of Lord Viṣṇu and those of Yamarāja. Please hear of this from me.
PURPORT
The Purāṇas, or old histories, are sometimes neglected by unintelligent men who consider their descriptions mythological.
Actually, the descriptions of the Purāṇas, or the old histories of the universe, are factual, although not chronological.
The purāṇas record the chief incidents that have occurred over many millions of years, not only on this planet but also on other planets within the universe.
Therefore all learned and realized Vedic scholars speak with references to the incidents in the Purāṇas. Śrīla Rūpa Gosvāmī accepts the Purāṇas to be as important as the Vedas themselves.
Therefore in Bhakti-rasāmṛta-sindhu he quotes the following verse from the Brahma-yāmala:
śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
[BRS
śruti-smṛti-purāṇādi-
pañcarātra-vidhiṁ vinā
aikāntikī harer bhaktir
utpātāyaiva kalpate
“Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniṣads, Purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society.” Bhakti-rasāmṛta-sindhu 1.2.1011.2.101]
“Devotional service of the Lord that ignores the authorized Vedic literatures. like the Upaniṣads, purāṇas and Nārada-pañcarātra is simply an unnecessary disturbance in society.”
A devotee of Kṛṣṇa must refer not only to the Vedas, but also to the purāṇas. One should not foolishly consider the Purāṇas mythological.
If they were mythological, Śukadeva Gosvāmī would not have taken the trouble to recite the old historical incidents concerning the life of Ajāmila. Now the history begins as follows.
TEXT 21
In the city known as Kānyakubja there was a brāhmaṇa named Ajāmila who married a prostitute maidservant and lost all his brahminical qualities because of the association of that low-class woman.
PURPORT
The fault of illicit connection with women is that it makes one lose all brahminical qualities. In India there is still a class of servants, called śūdras, whose maidservant wives are called śūdrāṇīs.
Sometimes people who are very lusty establish relationships with such maidservants and sweeping women, since in the higher statuses of society they cannot indulge in the habit of woman hunting, which is strictly prohibited by social convention.
Ajāmila, a qualified brāhmaṇa youth, lost all his brahminical qualities because of his association with a prostitute, but he was ultimately saved because he had begun the process of bhakti-yoga.
Therefore in the previous verse, Śukadeva Gosvāmī spoke of the person who has only once surrendered himself at the lotus feet of the Lord (manaḥ kṛṣṇa-padāravindayoḥ) or has just begun the bhakti-yoga process.
Bhakti-yoga begins with śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], hearing and chanting of Lord Viṣṇu’s names, as in the mahā-mantra—
Hare Kṛṣṇa, Hare Kṛṣṇa,
Kṛṣṇa Kṛṣṇa, Hare Hare/
Hare Rāma, Hare Rāma,
Rāma Rāma, Hare Hare.
Chanting is the beginning of bhakti-yoga. Therefore Śrī Caitanya Mahāprabhu declares:
harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
[Adi 17.21]
“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way.
There is no other way. There is no other way.” The process of chanting the holy name of the Lord is always superbly effective, but it is especially effective in this age of Kali.
Its practical effectiveness will now be explained by Śukadeva Gosvāmī through the history of Ajāmila, who was freed from the hands of the Yamadūtas simply because of chanting the holy name of Nārāyaṇa. Parīkṣit Mahārāja’s original question was how to be freed from falling down into hell or into the hands of the Yamadūtas.
In reply, Śukadeva Gosvāmī is citing this old historical example to convince Parīkṣit Mahārāja of the potency of bhakti-yoga, which begins simply with the chanting of the Lord’s name.
All the great authorities of bhakti-yoga recommend the devotional process beginning with the chanting of the holy name of Kṛṣṇa (tan-nāma-grahaṇādibhiḥ).
TEXT 22
This fallen brāhmaṇa, Ajāmila, gave trouble to others by arresting them, by cheating them in gambling or by directly plundering them. This was the way he earned his livelihood and maintained his wife and children.
PURPORT
This verse indicates how degraded one becomes simply by indulging in illicit sex with a prostitute. Illicit sex is not possible with a chaste or aristocratic woman, but only with unchaste śūdras.
The more society allows prostitution and illicit sex, the more impetus it gives to cheaters, thieves, plunderers, drunkards and gamblers.
Therefore we first advise all the disciples in our Kṛṣṇa consciousness movement to avoid illicit sex, which is the beginning of all abominable life and which is followed by meat-eating, gambling and intoxication, one after another.
Of course, restraint is very difficult, but it is quite possible if one fully surrenders to Kṛṣṇa, since all these abominable habits gradually become distasteful for a Kṛṣṇa conscious person.
If illicit sex is allowed to increase in a society, however, the entire society will be condemned, for it will be full of rogues, thieves, cheaters and so forth.
TEXT 23
My dear King, while he thus spent his time in abominable, sinful activities to maintain his family of many sons, eighty-eight years of his life passed by.
TEXT 24
That old man Ajāmila had ten sons, of whom the youngest was a baby named Nārāyaṇa. Since Nārāyaṇa was the youngest of all the sons, he was naturally very dear to both his father and his mother.
PURPORT
The word pravayasaḥ indicates Ajāmila’s sinfulness because although he was eighty-eight years old, he had a very young child. According to Vedic culture, one should leave home as soon as he has reached fifty years of age; one should not live at home and go on producing children.
Sex life is allowed for twenty-five years, between the ages of twenty-five and forty-five or, at the most, fifty.
After that one should give up the habit of sex life and leave home as a vānaprastha and then properly take sannyāsa.
Ajāmila, however, because of his association with a prostitute, lost all brahminical culture and became most sinful, even in his so-called household life.
TEXT 25
Because of the child’s broken language and awkward movements, old Ajāmila was very much attached to him. He always took care of the child and enjoyed the child’s activities.
PURPORT
Here it is clearly mentioned that the child Nārāyaṇa was so young that he could not even speak or walk properly. Since the old man was very attached to the child, he enjoyed the child’s activities, and because the child’s name was Nārāyaṇa, the old man always chanted the holy name of Nārāyaṇa.
Although he was referring to the small child and not to the original Nārāyaṇa, the name of Nārāyaṇa is so powerful that even by chanting his son’s name he was becoming purified (harer nāma harer nāma harer nāmaiva kevalam [Adi 17.21]).
Śrīla Rūpa Gosvāmī has therefore declared that if one’s mind is somehow or other attracted by the holy name of Kṛṣṇa (tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet), one is on the path of liberation.
It is customary in Hindu society for parents to give their children names like Kṛṣṇadāsa, Govinda dāsa, Nārāyaṇa dāsa and Vṛndāvana dāsa. Thus they chant the names Kṛṣṇa, Govinda, Nārāyaṇa and Vṛndāvana and get the chance to be purified.
TEXT 26
When Ajāmila chewed food and ate it, he called the child to chew and eat, and when he drank he called the child to drink also.
Always engaged in taking care of the child and calling his name, Nārāyaṇa, Ajāmila could not understand that his own time was now exhausted and that death was upon him.
PURPORT
The Supreme Personality of Godhead is kind to the conditioned soul. Although this man completely forgot Nārāyaṇa, he was calling his child, saying, “Nārāyaṇa, please come eat this food. Nārāyaṇa, please come drink this milk.”
Somehow or other, therefore, he was attached to the name Nārāyaṇa. This is called ajñāta-sukṛti.
Although calling for his son, he was unknowingly chanting the name of Nārāyaṇa, and the holy name of the Supreme Personality of Godhead is so transcendentally powerful that his chanting was being counted and recorded.
TEXT 27
When the time of death arrived for the foolish Ajāmila, he began thinking exclusively of his son Nārāyaṇa.
PURPORT
In the Second Canto of the Śrīmad-Bhāgavatam (2.1.6) Śukadeva Gosvāmī says:
etāvān sāṅkhya-yogābhyāṁ
svadharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām
ante nārāyaṇa-smṛtiḥ
“The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by acquirement of mystic powers, or by perfect discharge of one’s occupational duty, is to remember the Personality of Godhead at the end of life.”
Somehow or other, Ajāmila consciously or unconsciously chanted the name of Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ), and therefore he became all-perfect simply by concentrating his mind on the name of Nārāyaṇa.
It may also be concluded that Ajāmila, who was the son of a brāhmaṇa, was accustomed to worshiping Nārāyaṇa in his youth because in every brāhmaṇa’s house there is worship of the nārāyaṇa-śilā.
This system is still present in India; in a rigid brāhmaṇa’s house, there is nārāyaṇa-sevā, worship of Nārāyaṇa.
Therefore, although the contaminated Ajāmila was calling for his son, by concentrating his mind on the holy name of Nārāyaṇa he remembered the Nārāyaṇa he had very faithfully worshiped in his youth.
In this regard Śrīla Śrīdhara Svāmī expressed his verdict as follows: etac ca tad-upalālanādi-śrī-nārāyaṇa-namoccāraṇa-māhātmyena tad-bhaktir evābhūd iti siddhāntopayogitvenāpi draṣṭavyam.
“According to the bhakti-siddhānta, it is to be analyzed that because Ajāmila constantly chanted his son’s name, Nārāyaṇa, he was elevated to the platform of bhakti, although he did not know it.”
Similarly, Śrīla Vīrarāghava Ācārya gives this opinion: evaṁ vartamānaḥ sa dvijaḥ mṛtyu-kāle upasthite satyajño nārāyaṇākhye putra eva matiṁ cakāra matim āsaktām akarod ity arthaḥ.
“Although at the time of death he was chanting the name of his son, he nevertheless concentrated his mind upon the holy name of Nārāyaṇa.”
Śrīla Vijayadhvaja Tīrtha gives a similar opinion:
mṛtyu-kāle deha-viyoga-lakṣaṇa-kāle mṛtyoḥ sarva-doṣa-pāpa-harasya harer anugrahāt kāle datta-jñāna-lakṣaṇe upasthite hṛdi prakāśite tanaye pūrṇa-jñāne bāle pañca-varṣa-kalpe prādeśa-mātre nārāyaṇāhvaye mūrti-viśeṣe matiṁ smaraṇa-samarthaṁ cittaṁ cakāra bhaktyāsmarad ity arthaḥ.
Directly or indirectly, Ajāmila factually remembered Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ).
TEXTS 28–29
Ajāmila then saw three awkward persons with deformed bodily features, fierce, twisted faces, and hair standing erect on their bodies.
With ropes in their hands, they had come to take him away to the abode of Yamarāja.
ÀaWhen he saw them he was extremely bewildered, and because of attachment to his child, who was playing a short distance away, Ajāmila began to call him loudly by his name. Thus with tears in his eyes he somehow or other chanted the holy name of Nārāyaṇa.
PURPORT
A person who performs sinful activities performs them with his body, mind and words. Therefore three order carriers from Yamarāja came to take Ajāmila to Yamarāja’s abode.
Fortunately, even though he was referring to his son, Ajāmila chanted the four syllables of the hari-nāma Nārāyaṇa, and therefore the order carriers of Nārāyaṇa, the Viṣṇudūtas, also immediately arrived there.
Because Ajāmila was extremely afraid of the ropes of Yamarāja, he chanted the Lord’s name with tearful eyes. Actually, however, he never meant to chant the holy name of Nārāyaṇa; he meant to call his son.
TEXT 30
My dear King, the order carriers of Viṣṇu, the Viṣṇudūtas, immediately arrived when they heard the holy name of their master from the mouth of the dying Ajāmila, who had certainly chanted without offense because he had chanted in complete anxiety.
PURPORT
Śrīla Viśvanātha Cakravartī Ṭhākura remarks, hari-kīrtanaṁ niśamyāpatan, katham-bhūtasya bhartur nāma bruvataḥ: the order carriers of Lord Viṣṇu came because Ajāmila had chanted the holy name of Nārāyaṇa.
They did not consider why he was chanting. While chanting the name of Nārāyaṇa, Ajāmila was actually thinking of his son, but simply because they heard Ajāmila chanting the Lord’s name, the order carriers of Lord Viṣṇu, the Viṣṇudūtas, immediately came for Ajāmila’s protection.
Hari-kīrtana is actually meant to glorify the holy name, form, pastimes and qualities of the Lord. Ajāmila, however, did not glorify the form, qualities or paraphernalia of the Lord; he simply chanted the holy name.
Nevertheless, that chanting was sufficient to cleanse him of all sinful activities. As soon as the Viṣṇudūtas heard their master’s name being chanted, they immediately came.
In this regard Śrīla Vijayadhvaja Tīrtha remarks: anena putra-sneham antareṇa prācīnādṛṣṭa-balād udbhūtayā bhaktyā bhagavan-nāma-saṅkīrtanaṁ kṛtam iti jñāyate.
“Ajāmila chanted the name of Nārāyaṇa because of his excessive attachment to his son. Nevertheless, because of his past good fortune in having rendered devotional service to Nārāyaṇa, he apparently chanted the holy name in full devotional service and without offenses.”
TEXT 31
The order carriers of Yamarāja were snatching the soul from the core of the heart of Ajāmila, the husband of the prostitute, but with resounding voices the messengers of Lord Viṣṇu, the Viṣṇudūtas, forbade them to do so.
PURPORT
A Vaiṣṇava, one who has surrendered to the lotus feet of Lord Viṣṇu, is always protected by Lord Viṣṇu’s order carriers.
Because Ajāmila had chanted the holy name of Nārāyaṇa, the Viṣṇudūtas not only immediately arrived on the spot but also at once ordered the Yamadūtas not to touch him.
By speaking with resounding voices, the Viṣṇudūtas threatened to punish the Yamadūtas if they continued trying to snatch Ajāmila’s soul from his heart.
The order carriers of Yamarāja have jurisdiction over all sinful living entities, but the messengers of Lord Viṣṇu, the Viṣṇudūtas, are capable of punishing anyone, including Yamarāja, if he wrongs a Vaiṣṇava.
Materialistic scientists do not know where to find the soul within the body with their material instruments, but this verse clearly explains that the soul is within the core of the heart (hṛdaya); it is from the heart that the Yamadūtas were extracting the soul of Ajāmila.
Similarly, we learn that the Supersoul, Lord Viṣṇu, is also situated within the heart (īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati [Bg. 18.61]).
In the Upaniṣads it is said that the Supersoul and the individual soul are living in the same tree of the body as two friendly birds.
The Supersoul is said to be friendly because the Supreme Personality of Godhead is so kind to the original soul that when the original soul transmigrates from one body to another, the Lord goes with him.
Furthermore, according to the desire and karma of the individual soul, the Lord, through the agency of māyā, creates another body for him.
The heart of the body is a mechanical arrangement. As the Lord says in Bhagavad-gītā (18.61):
īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe ’rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.”
Yantra means a machine, such as an automobile. The driver of the machine of the body is the individual soul, who is also its director or proprietor, but the supreme proprietor is the Supreme Personality of Godhead.
One’s body is created through the agency of māyā (karmaṇā daiva-netreṇa), and according to one’s activities in this life, another vehicle is created, again under the supervision of daivī māyā (daivī hy eṣā guṇa-mayī mama māyā duratyayā).
At the appropriate time, one’s next body is immediately chosen, and both the individual soul and the Supersoul transfer to that particular bodily machine.
This is the process of transmigration. During transmigration from one body to the next, the soul is taken away by the order carriers of Yamarāja and put into a particular type of hellish life (naraka) in order to become accustomed to the condition in which he will live in his next body.
TEXT 32
When the order carriers of Yamarāja, the son of the sun-god, were thus forbidden, they replied: Who are you, sirs, that have the audacity to challenge the jurisdiction of Yamarāja?
PURPORT
According to the sinful activities of Ajāmila, he was within the jurisdiction of Yamarāja, the supreme judge appointed to consider the sins of the living entities.
When forbidden to touch Ajāmila, the order carriers of Yamarāja were surprised because they had never been hindered in the execution of their duty by anyone within the three worlds.
TEXT 33
Dear sirs, whose servants are you, where have you come from, and why are you forbidding us to touch the body of Ajāmila? Are you demigods from the heavenly planets, are you sub-demigods, or are you the best of devotees?
PURPORT
The most significant word used in this verse is siddha-sattamāḥ, which means “the best of the perfect.”
In Bhagavad-gītā (7.3) it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye:
out of millions of persons, one may try to become siddha, perfect—or, in other words, self-realized.
A self-realized person knows that he is not the body but a spiritual soul.
At the present moment practically everyone is unaware of this fact, but one who understands this has attained perfection and is therefore called siddha.
When one understands that the soul is part and parcel of the supreme soul and one thus engages in the devotional service of the supreme soul, one becomes siddha-sat-tama.
One is then eligible to live in the Vaikuṇṭha planets or Kṛṣṇaloka. The word siddha-sattama, therefore, refers to a liberated, pure devotee.
Since the Yamadūtas are servants of Yamarāja, who is also one of the siddha-sattamas, they knew that a siddha-sattama is above the demigods and sub-demigods and, indeed, above all the living entities within this material world.
The Yamadūtas therefore inquired why the Viṣṇudūtas were present where a sinful man was going to die.
It should also be noted that Ajāmila was not yet dead, for the Yamadūtas were trying to snatch the soul from his heart. They could not take the soul, however, and therefore Ajāmila was not yet dead.
This will be revealed in later verses. Ajāmila was simply in an unconscious state when the argument was in progress between the Yamadūtas and the Viṣṇudūtas.
The conclusion of the argument was to be a decision regarding who would claim the soul of Ajāmila.
End of Part one
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