Deliverance of Ajamila

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Ajamila Uddhar With the help of the commenataries of Srila Prabhupada and Vishvanath Chakravarti Thakura

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Mangalacarana oà ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena tasmai çré-gurave namaù I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him. çré-caitanya-mano-’bhéñöaà sthäpitaà yena bhü-tale svayaà rüpaù kadä mahyaà dadäti sva-padäntikam When will Srila Rupa Goswami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Chaitanya, give me shelter under his lotus feet? vande ‘haà çré-guroù çré-yuta-pada-kamalaà çré-gurün vaiñëaväàç ca çré-rüpaà sägrajätaà saha-gaëa-raghunäthänvitaà taà sa-jévam sädvaitaà sävadhütaà parijana-sahitaà kåñëa-caitanya-devaà çré-rädhä-kåñëa-pädän saha-gaëa-lalitä-çré-viçäkhänvitäàç ca I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all vaiñëavas, I offer my respectful obeisances unto the lotus feet of Srila Rupa Goswami along with his elder brother Sanatan Goswami, as well as Raghunath Das and Raghunath Bhatta, Gopal Bhatta, and Srila Jiva Goswami. I offer my respectful obeisances to Lord Krishna Chaitanya and Lord Nityananda along with Adwaita Acharya, Gadadhar, Srivas, and other associates. I offer my respectful obeisances to Srimati Radharani and Sri Krishna along with Their associates Sri Lalita and Visakha. he kåñëa karuëä-sindho déna-bandho jagat-pate gopeça gopikä-känta rädhä-känta namo’stu te O my dear Krishna, O ocean of mercy, You are the friend of the distressed and 2

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the source of creation. You are the master of the gopés and the lover of Radharani. I offer my respectful obeisances unto you. tapta-käïcana-gauräìgi rädhe våndävaneçvari våñabhänu-sute devi praëamämi hari-priye I offer my respects to Radharani, whose bodily complexion is like molten gold and who is the Queen of Vrindavan. You are the daughter of King Vrishabhanu, and you are very dear to Lord Krishna. väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca patitänäà pävanebhyo vaiñëavebhyo namo namaù I offer my respectful obeisances unto all the vaiñëava devotees of the Lord.

They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls. namo mahä-vadänyäya kåñëa-prema-pradäya te kåñëäya kåñëa-caitanyanämne gaura-tviñe namaù O most munificent incarnation! You are Krishna Himself appearing as Sri Krishna Chaitanya Mahaprabhu. You have assumed the golden color of Srimati Radharani, and You are widely distributing pure love of Krishna. We offer our respectful obeisances unto You. — Cc. madhya 19.53 yad advaitaà brahmopaniñadi tad apy asya tanu-bhä ya ätmäntaryämé puruña iti so ‘syäàça-vibhavaù ñaò-aiçvaryaiù pürëo ya iha bhagavän sa svayam ayaà na caitanyät kåñëäj jagati para-tattvaà param iha What the Upaniñads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. He is the Supreme Personality of Godhead Himself, full with six opulences. He is the absolute truth, and no other truth is greater than or equal to Him. — Cc. ädi 1.3 3

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rädhä kåñëa-praëaya-vikåtir hlädinéçaktir asmäd ekätmänäv api bhuvi purä deha-bhedaà gatau tau caitanyäkhyaà prakaöam adhunä tad-dayaà caikyam äptaà rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam The loving affairs of Sri Radha and Krishna are transcendental manifestations of the Lord’s internal pleasure giving potency. Although Radha and Krishna are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united in the form of Sri Krishna Chaitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krishna Himself. — Cc. ädi 1.5 ciräd adattaà nija-gupta-vittaà svaprema-nämämåtam atyudäraù äpämaraà yo vitatära gauraù kåñëo janebhyas tam ahaà prapadye The most munificent Supreme Personality of Godhead, known as Gaurakrishna, distributed to everyone—even the lowest of men—His own confidential treasury in the form of the nectar of love of Himself and the holy name. This was never given to the people at any time before. I therefore offer my respectful obeisances unto Him. — Cc. madhya 23.1 gauraù sac-caritämåtämåta-nidhiù gauraà sadaiva-stuve gaureëa prathitaà rahasya-bhajanaà gauräya sarvaà dade gaurädasti kåpälu-ratra na paro gaurasya bhrityo bhavaà gaure gauravamäcarämi bhagavan gaura-prabho rakña mäm I pray to Sriman Gauranga Mahaprabhu whose ecstatic transcendental pastimes are like a river of nectar. Gaura has given the path of confidential devotional service. I will completely surrender to Gaura. Is there anyone more merciful than Gaura? I will become a servant of Gaura. I shall preach the glory of Gaura. May my Lord Gaura protect me. — Gauräìga-virudävalé by Srila Raghunandan Goswami

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mädhuryyaiù-madhubhiù sugambhi-bhajana çvarëambhujänäà vanam käruëyämåta nirjharai-rupacitah sat-prema hemacälaù bhaktämbodhara dharaëé vijayané niskampa sampävalé daivo na kula daivatäà vijayatäà caitanya-kåñëa-hariù I worship the golden hued Sri Chaitanya Mahaprabhu Who is absorbed in the enchanting mellows of madhurya rasa. May the transcendental love of Krishna that Mahaprabhu is distributing, pour down on this earth like a waterfall of nectar. All glories to that Sri Krishna Chaitanya Mahaprabhu. äjänu-lambita-bhujau kanakäva-dätau saìkértanaika-pitarau kamaläya-täksau visvambharau dvijavarau yuga-dharma-pälau vande jagat priyakarau karuëävatärau I worship Their Lordships Sri Chaitanya Mahaprabhu and Nityananda Prabhu whose long arms extend down to Their knees, whose beautiful complexions are radiant yellow like molten gold and whose elongated eyes are like red lotuses. They are the topmost brähmaëas, the guardians of religious principles for this age, the most munificent benefactors of all living entities, and the most compassionate incarnations of Godhead. They initiated the congregational chanting of the names of Lord Krishna. — Caitanya-bhägavata ädi 1.1 anarpita-caréà cirät karuëayävatérëaù kalau samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam hariù puraöa-sundara-dyuti-kadamba-sandépitaù sadä hådaya-kandare sphuratu vaù çacé-nandanaù May that Lord, who is known as the son of Srimati Sacidevi, be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service. — Vidagdha-mädhava 1.2 The following three verses are from Prema-bhakti-chandrikä by Srila Narottama Das Thakur section 10, verses 12-14.

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çré-kåñëa-caitanyadeva rati-mati bhave bhaja prema-kalpa-taru-bara-dätä çré-vraja-räja-nandana rädhikä-jévana-dhana aparüpa ei saba kathä O brother, always worship Sri Krishna Caitanyadeva who is the great philanthropist giving away the treasure of the desire tree of pure love for Krishna. This Lord Chaitanya is actually Lord Krishna, the prince of Vraja and the life of Srimati Radharani. Descriptions of Him are spiritual sounds. They are not at all material. — verse 12 navadvépe avatari´ rädhä-bhäva aìgékari´ täìra känti aìgera bhüñaëa tina väïchä abhiläñé´ çacé-garbhe parakäçi´ saìge laïä pariñada-gaëa Lord Krishna desired to appear in Nabadwip to understand the intense love Srimati Radharani felt for Him, and accept Her golden complexion as His bodily ornament. In order to fulfill these three desires, the Lord appeared in Sacidevi’s womb. When the Lord appeared like this in the material world, all His associates followed Him, and also appeared in the world. — verse 13 gaura-hari avatari ´premera vädara kari´ sädhilä manera tina käja rädhikära präëa-pati kivä bhäve käìde niti ihä bujhe bhakata-samäja The Lord appeared in the golden form of Lord Chaitanya, and preached the message of pure love for Krishna. In this way He fulfilled the three desires in His mind. Only the devotees are able to understand in what a wonderful way Krishna, who is the Lord of Srimati Radharani’s life, continually cried in ecstatic love of God. — verse 14 uttama adhama kichu na bächila yäciyä dilaka kola kahe premänanda emana gauräìga hådaye dhariyä bola bhaja gauräìga kaha gauräìga laha gauräìga näma (re) ye jana gauräìga bhaje sei haya ämära präëa (re)

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Never discriminating who was a fit candidate, elevated or degraded, the son of mother Sachi magnanimously accepts one and all onto His lap in a loving embrace crying, ‚Come to My fold, come to My fold!‛ The poet Premananda Das begs you all to constantly chant the sweet name of Krishna while holding tightly to that son of mother Sachi in the innermost core of your heart.

Worship Gauranga! Speak about Gauranga! Oh please take to gaura-näma!

Whoever worships Gauranga is my life and soul. yasyaiva pädämbuja-bhakti-läbhyaù premäbhidhänaù paramaù pum-arthaù tasmai jagan-maìgala-maìgaläya caitanya-candräya namo namas te O Lord Chaitanyachandra, by devotedly serving Your lotus feet one can attain the pure love for Lord Krishna that is the ultimate goal of all endeavors. O Lord Chaitanyachandra, O great auspiciousness of the world, I offer my respectful obeisances unto You. I offer my respectful obeisances unto You. — Srila Prabhodhananda Saraswati, Çré Caitanya-candrämåta text 9 änanda-lélämaya-vigrahäya hemäbha-divya-cchavi-sundaräya tasmai mahä-prema-rasa-pradäya caitanyacandräya namo namas te O Lord Chaitanyachandra, O Lord whose form is full of blissful pastimes, O Lord whose complexion is as splendid as gold, O Lord who gives in charity the nectar of pure love for Lord Krishna. I offer my respectful obeisances unto You. I offer my respectful obeisances unto You. — Çré Caitanya-candrämåta text 11 yan näptaà karma-niñöhair na ca samadhi-gataà yat tapo dhyäna-yogair vairägyais tyäga-tattva-stutibhir api na yat tarkitaà cäpi kaiçcit govinda-prema-bhäjäm api na ca kalitaà yad rahasyaà svayaà tan nämnaiva präduräséd avatarati pare yatra taà naumi gauram Not attainable by the faithful performers of pious deeds, not understood by those engaged in austerity, meditation, and yoga, not guessed by those absorbed in detachment, renunciation of the fruits of work, philosophical 7

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speculation or recitation of prayers, and unknown even to the devotees full of love for Lord Govinda, the secret of pure devotional service has been revealed by the holy name during Lord Gaura’s advent. Let me glorify that Lord Gaura.

— Çré Caitanya-candrämåta text 3

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Deliverance of Ajamila With the commenataries of Srila Prabhupada and Srila Vishvanath Chakravarti Thakur.

The Twenty-sixth Chapter describes how a sinful man goes to different hells, where he is punished in various ways by the assistants of Yamaräja. As stated in the Bhagavad-gétä (3.27): prakåteù kriyamäëäni guëaiù karmäëi sarvaçaù ahaìkära-vimüòhätmä kartäham iti manyate "The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature." The foolish person thinks he is independent of any law. He thinks there is no God or regulative principle and that he can do whatever he likes. Thus he engages in different sinful activities, and as a result, he is put into different hellish conditions life after life, to be punished by the laws of nature. The basic principle of his suffering is that he foolishly thinks himself independent, although he is strictly under the control of the laws of material nature. These laws act due to the influence of the three modes of nature, and therefore each human being also works under three different types of influence. According to how he acts, he suffers different reactions in his next life or in this life. Religious persons act differently from atheists, and therefore they suffer different reactions. Çukadeva Gosvämé describes the following twenty-eight hells: Tämisra, Andhatämisra, Raurava, Mahäraurava, Kumbhépäka. Kälasütra, Asi-patravana, Sükaramukha, Andhaküpa, Kåmibhojana.

Sandaàça, Taptasürmi, Vajrakaëöaka-çälmalé, Vaitaraëé, Püyoda, Präëarodha, Viçasana, Läläbhakña, Särameyädana, Avéci, Ayaùpäna. Kñärakardama, Rakñogaëa-bhojana, Çülaprota, Dandaçüka. Avaöa-nirodhana, Paryävartana and Sücémukha.  A person who steals another's money, wife or possessions is put into the hell known as Tämisra.  A man who tricks someone and enjoys his wife is put into the extremely hellish condition known as Andhatämisra.  A foolish person absorbed in the bodily concept of life, who on the basis of this principle maintains himself or his wife and children by committing 9

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violence against other living entities, is put into the hell known as Raurava. There the animals he killed take birth as creatures called rurus and cause great suffering for him.

Those who kill different animals and birds and then cook them are put by the agents of Yamaräja into the hell known as Kumbhépäka, where they are boiled in oil.

A person who kills a brähmaëa is put into the hell known as Kälasütra, where the land, perfectly level and made of copper, is as hot as an oven.

The killer of a brähmaëa burns in that land for many years.

One who does not follow scriptural injunctions but who does everything whimsically or follows some rascal is put into the hell known as Asipatravana.

A government official who poorly administers justice, or who punishes an innocent man, is taken by the assistants of Yamaräja to the hell known as Sükaramukha, where he is mercilessly beaten.

God has given advanced consciousness to the human being. Therefore he can feel the suffering and happiness of other living beings. The human being bereft of his conscience, however, is prone to cause suffering for other living beings. The assistants of Yamaräja put such a person into the hell known as Andhaküpa, where he receives proper punishment from his victims.

Any person who does not receive or feed a guest properly but who personally enjoys eating is put into the hell known as Kåmibhojana. There an unlimited number of worms and insects continuously bite him.

A thief is put into the hell known as Sandaàça.

A person who has sexual relations with a woman who is not to be enjoyed is put into the hell known as Taptasürmi.

A person who enjoys sexual relations with animals is put into the hell known as Vajrakaëöaka-çälmalé.

A person born into an aristocratic or highly placed family but who does not act accordingly is put into the hellish trench of blood, pus and urine called the Vaitaraëé River.

One who lives like an animal is put into the hell called Püyoda.

A person who mercilessly kills animals in the forest without sanction is put into the hell called Präëarodha.

A person who kills animals in the name of religious sacrifice is put into the hell named Viçasana.

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 A man who forces his wife to drink his semen is put into the hell called Läläbhakña.  One who sets a fire or administers poison to kill someone is put into the hell known as Särameyädana.  A man who earns his livelihood by bearing false witness is put into the hell known as Avéci.  A person addicted to drinking wine is put into the hell named Ayaùpäna.  One who violates etiquette by not showing proper respect to superiors is put into the hell known as Kñärakardama.  A person who sacrifices human beings to Bhairava is put into the hell called Rakñogaëa-bhojana.  A person who kills pet animals is put into the hell called Çülaprota.  A person who gives trouble to others is put into the hell known as Dandaçüka.  One who imprisons a living entity within a cave is put into the hell known as Avaöa-nirodhana.  A person who shows unwarranted wrath toward a guest in his house is put into the hell called Paryävartana.  A person maddened by possessing riches and thus deeply absorbed in thinking of how to collect money is put into the hell known as Sücémukha.

After describing the hellish planets, Çukadeva Gosvämé describes how pious persons are elevated to the highest planetary system, where the demigods live, and how they then come back again to this earth when the results of their pious activities are finished. Finally he describes the universal form of the Lord and glorifies the Lord's activities. अधन ु ेह भहाबाग मथैव नयकान्नय् नानोग्रमातनान्नेमात्तन्भे व्माख्मातुभहह सस||6||

adhunä—right now; iha—in this material world; mahä-bhäga—O greatly opulent and fortunate Çukadeva Gosvämé; yathä—so that; eva—indeed; narakän—all the hellish conditions into which the impious are put; naraù— human beings; nänä—varieties of; ugra—terrible; yätanän—conditions of suffering; na éyät—may not undergo; tat—that; me—to me; vyäkhyätum arhasi—please describe.

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O greatly fortunate and opulent Çukadeva Gosvämé, now kindly tell me how human beings may be saved from having to enter hellish conditions in which they suffer terrible pains.

Srila Prabhupada comments:: In the Twenty-sixth Chapter of the Fifth Canto, Çukadeva Gosvämé has explained that people who commit sinful acts are forced to enter hellish planets and suffer. Now Mahäräja Parékñit, being a devotee, is concerned with how this can be stopped. A Vaiñëava is paraduùkha-duùkhé; in other words, he has no personal troubles, but he is very unhappy to see others in trouble.

Prahläda Mahäräja 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 mäyä-sukha, temporary happiness, without knowledge of devotional service unto You." This is the problem faced by a Vaiñëava. Because a Vaiñëava 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.

Parékñit Mahäräja, therefore, anxiously wanted to know from Çukadeva Gosvämé how humanity can be saved from gliding down to hell. Çukadeva Gosvämé 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 Kåñëa 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. Mahäräja Parékñit is the representative of one who can save them.

Srila Vishvanath Chakravarti Thakur speaks:: Please explain how a person can avoid going to these hells which have terrible pain. Just as the means of attaining fortunate and unfortunate results should be known, the means of extinguishing the unfortunate results should be known

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श्रीशुक उवाच

न चेददहै वाऩचचततिं मथािंहस् कृतस्म कुमाहन्भनौक्तऩाणणसब्

ध्रव ु ैतत मे कीततहता भे बवतस्स्तग्भमातना्||7|| ु िं स वै प्रेत्म नयकानऩ çré-çukaù uväca—Çréla Çukadeva Gosvämé said; na—not; cet—if; iha—within this life; eva—certainly; apacitim—counteraction, atonement; yathä—duly; aàhasaù kåtasya—when one has performed sinful activities; kuryät—performs; manaù—with the mind; ukta—words; päëibhiù—and with the senses; dhruvam—undoubtedly; saù—that person; vai—indeed; pretya—after death; narakän—different varieties of hellish conditions; upaiti—attains; ye—which; kértitäù—were already described; me—by me; bhavataù—unto you; tigmayätanäù—in which there is very terrible suffering. Çukadeva Gosvämé 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-saàhitä and other dharma-çästras, one will certainly enter the hellish planets after death and undergo terrible suffering, as I have previously described to you.

Srila Prabhupada comments:: In response to the inquiries of Parékñit Mahäräja, Çukadeva Gosvämé, his guru, could have immediately explained the principle of bhakti, but to test Parékñit Mahäräja's intelligence, he first prescribed atonement according to karma-käëòa, the path of fruitive activities.

For karma-käëòa there are eighty authorized scriptures, such as Manu-saàhitä, which are known as dharma-çästras. 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 Çukadeva Gosvämé to Mahäräja Parékñit, 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.

Srila Vishvanath Chakravarti Thakur speaks:: Testing the proficiency of his student Parékñit to understand his opinion on the matter, Çukadeva first gives the process of atonement according to karma in two verses. If

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one does not perform atonement for sins committed by mind, words or actions, singly or together, one attains hell with terrible pain. तस्भात्ऩुयैवास्ववह ऩाऩतनष्कृतौ मतेत भत्ृ मोयववऩद्मतात्भना

दोषस्म दृष्​्वा गरु ु राघविं मथा सबषस्क्चककत्सेत रुजािं तनदानववत ् ||8|| tasmät—therefore; purä—before; eva—indeed; äçu—very quickly; iha—in this life; päpa-niñkåtau—to become free from the reaction of sinful activities; yateta—one should endeavor; måtyoù—death; avipadyata—not troubled by disease and old age; ätmanä—with a body; doñasya—of the sinful activities; dåñövä—estimating; guru-läghavam—the heaviness or lightness; yathä—just like; bhiñak—a physician; cikitseta—would treat; rujäm—of disease; nidänavit—one who is expert in diagnosis.

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 çästra; 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.

Srila Vishvanath Chakravarti Thakur speaks:: Before death, quickly one should do this. Otherwise if there is much delay, one must perform double the atonement, because the condition will be twice as serious. One should do this while the body is unafflicted. When the body is diseased it is impossible to perform atonements. One should search out an expert in dharma-çästra who can decide what should be done, just as one approaches a doctor, who can see the seriousness or insignificance of a disease.

Srila Prabhupada comments:: 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-saàhitä 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 çästras and act accordingly.

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श्रीयाजोवाच दृष्टश्रुताभमािं मत्ऩाऩिं जानन्नप्मात्भनोऽदहतभ ्

कयोतत बम ू ो वववश् प्रामस्वचत्तभथो कथभ ्||9|| Mahäräja Parékñit 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?

Srila Prabhupada comments:: 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. Parékñit Mahäräja'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, Parékñit Mahäräja 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 vivaça is used herein, indicating that even one who does not want to commit sinful acts will be forced to do so by habit. Parékñit Mahäräja therefore considered the process of atonement to have little value for saving one from sinful acts. क्वचचस्न्नवतहतऽे बद्रात्क्वचचच्चयतत तत्ऩुन् प्रामस्वचत्तभथोऽऩाथं भन्मे कुञ्जयशौचवत ्||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.

Srila Prabhupada comments:: In this way Çukadeva Gosvämé tested the intelligence of Mahäräja Parékñit, who passed the examination by refusing to accept this process as genuine. Now Parékñit Mahäräja is expecting another 15

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answer from his spiritual master, Çukadeva Gosvämé.

Srila Vishvanath Chakravarti Thakur speaks:: Sometimes in youth one refrains from sin, but again one commits the sin in old age. Therefore atonement is useless. श्रीफादयामणणरुवाच कभहणा कभहतनहाहयो न ह्मात्मस्न्तक इष्मते अववद्वदचधकारयत्वात्प्रामस्वचत्तिं ववभशहनभ ्||11|| çré-bädaräyaëiù uväca—Çukadeva Gosvämé, the son of Vyäsadeva, replied; karmaëä—by fruitive activities; karma-nirhäraù—counteraction of fruitive activities; na—not; hi—indeed; ätyantikaù—final; iñyate—becomes possible; avidvat-adhikäritvät—from being without knowledge; präyaçcittam—real atonement; vimarçanam—full knowledge of Vedänta. Çukadeva Gosvämé, the son of Vedavyäsa, 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, Vedänta, by which one understands the Supreme Absolute Truth.

Srila Vishvanath Chakravarti Thakur speaks:: By presenting a conclusion, Çukadeva again tests Parékñit who has passed the test. By atonement (karmanä) there cannot be complete (ätyantika) destruction of the sin (karma), but quick relief, because of the condition of the jéva who is qualified by ignorance. Sin appears repeatedly because of the presence of the seed of sin, ignorance. The chief atonement is jïäna (vimarçanam), since jïäna removes ignorance. By presenting the opinion of the jïänés, Çukadeva again tests Parékñit.

Srila Prabhupada comments:: The guru, Çukadeva Gosvämé, has examined 16

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Parékñit Mahäräja, 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 Çukadeva Gosvämé is suggesting the platform of speculative knowledge. Progressing from karma-käëòa to jïäna-käëòa, he is proposing, präyaçcittaà vimarçanam: "Real atonement is full knowledge." Vimarçana refers to the cultivation of speculative knowledge.

Vimarçana, however, is also explained in Bhagavad-gétä (15.15), where Kåñëa says, vedaiç ca sarvair aham eva vedyaù: the purpose of Vedic study is to understand the Supreme Personality of Godhead. If one studies Vedänta but merely advances somewhat in speculative knowledge and does not understand the Supreme Lord, one remains the same müòha. As stated in Bhagavad-gétä (7.19), one attains real knowledge when he understands Kåñëa and surrenders unto Him (bahünäà janmanäm ante jïänavän mäà prapadyate). To become learned and free from material contamination, therefore, one should try to understand Kåñëa, for thus one is immediately liberated from all pious and impious activities and their reactions. नावनत् ऩथ्मभेवान्निं व्माधमोऽसबबवस्न्त दह एविं तनमभकृद्राजन्शनै् ऺेभाम कल्ऩते||12|| na—not; açnataù—those who eat; pathyam—suitable; eva—indeed; annam— food; vyädhayaù—different types of disease; abhibhavanti—overcome; hi— indeed; evam—similarly; niyama-kåt—one following regulative principles; räjan—O King; çanaiù—gradually; kñemäya—for well-being; kalpate— becomes fit.

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.

Srila Prabhupada comments:: One is gradually purified if one cultivates knowledge, even through mental speculation, and strictly follows the regulative principles enjoined in the çästras. Therefore the platform of jïäna, 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 jïäna one is saved from hellish life, although one is still not completely free from infection.

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Problem with Jïäna:: The difficulty is that on the platform of jïäna one thinks that he has been liberated and has become Näräyaëa, or Bhagavän. This is another phase of ignorance. In the Prayers by demigods for Lord Krishna in the womb ye 'nye 'ravindäkña vimukta-mäninas tvayy asta-bhäväd aviçuddha-buddhayaù äruhya kåcchreëa paraà padaà tataù patanty adho 'nädåta-yuñmad-aìghrayaù (SB 10.2.32) [Someone may say that aside from devotees, who always seek shelter at the Lord's lotus feet, there are those who are not devotees but who have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahmä and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet. तऩसा ब्रह्भचमेण शभेन च दभेन च त्मागेन सत्मशौचाभमािं मभेन तनमभेन वा दे हवाग्फुविजिं धीया धभहऻा् श्रिमास्न्वता्

क्षऺऩन्त्मघिं भहदवऩ वेणुगुल्भसभवानर्||13|| tapasä—by austerity or voluntary rejection of material enjoyment; brahmacaryeëa—by celibacy (the first austerity); çamena—by controlling the mind; ca—and; damena—by fully controlling the senses; ca—also; tyägena— by voluntarily giving charity to good causes; satya—by truthfulness; çaucäbhyäm—and by following regulative principles to keep oneself internally and externally clean; yamena—by avoiding cursing and violence; niyamena— by regularly chanting the holy name of the Lord; vä—and; deha-väk-buddhijam—performed by the body, words and intelligence; dhéräù—those who are sober; dharma-jïäù—fully imbued with knowledge of religious principles; çraddhayä anvitäù—endowed with faith; kñipanti—destroy; agham—all kinds of sinful activities; mahat api—although very great and abominable; veëugulmam—the dried creepers beneath a bamboo tree; iva—like; analaù—fire.

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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. केचचत्केवरमा बक्त्मा वासुदेवऩयामणा् अघिं धन् ु वस्न्त कात्स्न्मेन नीहायसभव बास्कय्||15|| kecit—some people; kevalayä bhaktyä—by executing unalloyed devotional service; väsudeva—to Lord Kåñëa, the all-pervading Supreme Personality of Godhead; paräyaëäù—completely attached (only to such service, without dependence on austerity, penance, cultivation of knowledge or pious activities); agham—all kinds of sinful reactions; dhunvanti—destroy; kärtsnyena—completely (with no possibility that sinful desires will revive); néhäram—fog; iva—like; bhäskaraù—the sun.

Only a rare person who has adopted complete, unalloyed devotional service to Kåñëa 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.

Srila Vishvanath Chakravarti Thakur:: In the example of the fire destroying bamboo, it is possible that the bamboo can grow up again. Thus even after practicing jïana, sins can reappear. Seeing the dissatisfied Parékñit, Çukadeva then speaks about the solution according to the devotees. ‚Some‛ here indicates that those who surrender the Väsudeva are very rare. Kevalayä bhaktyä indicates that this bhakti is not only devoid of karma and jïäna (devoid of expecting material benefits or liberation), but in no way depends on karma or jïäna as secondary elements. Completely (kärtsnyena) indicates that sin is completely uprooted only by bhakti and by no other process, just as only the sun can destroy the fog.

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Srila Prabhupada comments:: In the previous verse Çukadeva Gosvämé 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.

Explaintion of Bhakti tattva Mahäräja Parékñit was a great devotee. the answers of his guru, Çukadeva Gosvämé, concerning karma-käëòa and jïäna-käëòa could not satisfy him.

Therefore Çukadeva Gosvämé, 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 Kåñëa conscious. As Kåñëa explains in Bhagavad-gétä (7.3): manuñyäëäà sahasreñu kaçcid yatati siddhaye yatatäm api siddhänäà kaçcin mäà vetti tattvataù "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 Kåñëa as He is, for Kåñëa cannot be understood through pious activities or attainment of the most elevated speculative knowledge. Actually the highest knowledge consists of understanding Kåñëa. Unintelligent men who do not understand Kåñëa are grossly puffed up, thinking that they are liberated or have themselves become Kåñëa or Näräyaëa. This is ignorance.

To indicate the purity of bhakti, devotional service, Çréla Rüpa Gosvämé says in Bhakti-rasämåta-sindhu (1.1.11): anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam änukülyena kåñëänuçélanaà bhaktir uttamä [Cc. Madhya 19.167] "One should render transcendental loving service to the Supreme Lord Kåñëa 20

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favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service." Çréla Rüpa Gosvämé further explains that bhakti is kleçaghné çubhadä, 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 mokña-laghutäkåt; in other words, it minimizes the importance of liberation.

Prärabdha and Aprärabdha 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—pätaka, mahä-pätaka and atipätaka—and also into two divisions; prärabdha and aprärabdha.

Prärabdha refers to sinful reactions from which one is suffering at the present, and aprärabdha refers to sources of potential suffering. When the seeds (béja) of sinful reactions have not yet fructified, the reactions are called aprärabdha. These seeds of sinful action are unseen, but they are unlimited, and no one can trace when they were first planted. Because of prärabdha, 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 prärabdha, aprärabdha and béja, are vanquished. In ÇrémadBhägavatam (11.14.19) Lord Kåñëa tells Uddhava: yathägniù susamåddhärciù karoty edhäàsi bhasmasät tathä mad-viñayä bhaktir uddhavainäàsi kåtsnaçaù "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 Çrémad-Bhägavatam (3.33.6) in a verse spoken during Lord Kapiladeva's instructions to His mother, Devahüti. Devahüti said: yan-nämadheya-çravaëänukértanäd yat-prahvaëäd yat-smaraëäd api kvacit çvädo 'pi sadyaù savanäya kalpate kutaù punas te bhagavan nu darçanät 21

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"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 brähmaëa and is therefore eligible to perform sacrifices. Therefore, what is to be said of one who has seen You directly?"

In the Padma Puräëa there is a statement that persons whose hearts are always attached to the devotional service of Lord Viñëu 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 Kåñëa conscious he realizes that he is God's eternal servant. न तथा ह्मघवान ् याजन ् ऩूमेत तऩाददसब्

मथा कृष्णावऩहतप्राणस्तत्ऩुरुषतनषेवमा ||16|| na—not; tathä—so much; hi—certainly; agha-vän—a man full of sinful activities; räjan—O King; püyeta—can become purified; tapaù-ädibhiù—by executing the principles of austerity, penance, brahmacarya and other purifying processes; yathä—as much as; kåñëa-arpita-präëaù—the devotee whose life is fully Kåñëa conscious; tat-puruña-niñevayä—by engaging his life in the service of Kåñëa's representative.

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 Kåñëa, 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. Çrémad-Bhägavatam (5.5.2) says, mahat-seväà dväram ähur vimukteù: if one desires liberation from the clutches of mäyä, one must associate with a pure devotee mahätmä. A mahätmä is one who engages twenty-four hours daily in the loving service of the Lord.

As Kåñëa says in Bhagavad-gétä (9.13): mahätmänas tu mäà pärtha daivéà prakåtim äçritäù 22

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bhajanty ananya-manaso jïätvä bhütädim avyayam "O son of Påthä, 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 mahätmä is that he has no engagement other than service to Kåñëa. One must render service to a Vaiñëava in order to get freed from sinful reactions, revive one's original Kåñëa consciousness and be trained in how to love Kåñëa. This is the result of mahätma-sevä. 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 Kåñëa.

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. सध्रीचीनो ह्ममिं रोके ऩन्था् ऺेभोऽकुतोबम् सश ु ीरा् साधवो मत्र नायामणऩयामणा्||17|| sadhrécénaù—just appropriate; hi—certainly; ayam—this; loke—in the world; panthäù—path; kñemaù—auspicious; akutaù-bhayaù—without fear; su-çéläù— well-behaved; sädhavaù—saintly persons; yatra—wherein; näräyaëaparäyaëäù—those who have taken the path of Näräyaëa, devotional service, as their life and soul.

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 çästras.

Srila Vishvanatha Chakravartipad:: One should not say that bhakti-yoga is for those who are not capable of practicing jïäna, yoga or austerities.

Sadhrécénaù means certain, leading to the correct goal. This is the best process in all respects. There is no fear of any obstacle. On this path the practitioners are friendly. One need not fear that one will not have help as on the path of jïäna. One need not fear of people becoming envious as when practicing karma.

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Srila Prabhupada comments:: The bhakti path is followed by the most learned scholars, such as the Gosvämés, Lord Caitanya Mahäprabhu and Rämänujäcärya. 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. Mahäjano yena gataù sa panthäù: [Cc. Madhya 17.186] one must follow the path of the mahäjanas. The mahäjanas are those who have taken to the path of devotional service (suçéläù sädhavo yatra näräyaëa-paräyaëäù), for these great personalities are the perfect persons. As stated in ÇrémadBhägavatam (5.18.12): yasyästi bhaktir bhagavaty akiïcanä sarvair guëais tatra samäsate suräù "One who has unflinching devotion to the Personality of Godhead has all the good qualities of the demigods."

Mäyävädés may be suçéläù sädhavaù (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 äcäryas are suçéläù and sädhavaù, but furthermore their path is akuto-bhaya, which means free from fear. One should fearlessly follow the twelve mahäjanas and their line of disciplic succession and thus be liberated from the clutches of mäyä. प्रामस्वचत्तातन चीणाहतन नायामणऩयाङ्भुखभ ्

न तनष्ऩुनस्न्त याजेन्द्र सुयाकुम्बसभवाऩगा्||18|| präyaçcittäni—processes of atonement; cérëäni—very nicely performed; näräyaëa-paräìmukham—a nondevotee; na niñpunanti—cannot purify; räjendra—O King; surä-kumbham—a pot containing liquor; iva—like; äpagäù—the waters of the rivers.

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.

Srila Vishvanath Chakravarti Thakur:: Positive and negative statements are used to show that bhakti destroys all sin whereas jïäna and karma do not.

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The plural number is used to indicate that all karma and jïäna processes do not purify the person without faith in Näräyaëa, even after hearing about the excellence of bhakti and the devotee. Bhakti however purifies even those without jïäna or karma.

Srila Prabhupada comments:: 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-käëòa and jïäna-käëòa, but are not at least slightly devoted cannot be purified simply by following these other paths. The word präyaçcittäni is plural in number to indicate both karma-käëòa and jïänakäëòa.

Narottama däsa Öhäkura therefore says, karma-käëòa, jïäna-käëòa, kevala viñera bhäëòa. Thus Narottama däsa Öhäkura compares the paths of karma-käëòa and jïäna-käëòa to pots of poison. Liquor and poison are in the same category. According to this verse from Çrémad-Bhägavatam, a person who has heard a good deal about the path of devotional service, but who is not attached to it, who is not Kåñëa conscious, is like a pot of liquor. Such a person cannot be purified without at least a slight touch of devotional service. सकृन्भन् कृष्णऩदायववन्दमोतनहवेसशतिं तद्गुणयाचग मैरयह

न ते मभिं ऩाशबत ृ वच तद्भटान्स्वप्नेऽवऩ ऩवमस्न्त दह चीणहतनष्कृता्||19|| sakåt—once only; manaù—the mind; kåñëa-pada-aravindayoù—unto the two lotus feet of Lord Kåñëa; niveçitam—completely surrendered; tat—of Kåñëa; guëa-rägi—which is somewhat attached to the qualities, name, fame and paraphernalia; yaiù—by whom; iha—in this world; na—not; te—such persons; yamam—Yamaräja, the superintendent of death; päça-bhåtaù—those who carry ropes (to catch sinful persons); ca—and; tat—his; bhaöän—order carriers; svapne api—even in dreams; paçyanti—see; hi—indeed; cérëa-niñkåtäù—who have performed the right type of atonement.

Although not having fully realized Kåñëa, 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 Yamaräja or his order carriers, who are equipped with ropes to bind the sinful.

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Srila Vishvanath Chakravarti Thakur:: This purification does not depend on a solid basis of bhakti. Even once remembering the Lord is sufficient, what to speak of many times. Even thinking with the mind is sufficient, what to speak of hearing or uttering the name of the Lord. The mind which is materially attracted (tad-guëa-rägi) is sufficient, what to speak of a mind without material attractions. Thinking even in dreams is sufficient what to speak of actual meditation. Such persons have accomplished all atonement (niçkåtäù).

From this statement the following should also be understood. If a devotee practicing pure bhakti happens to commit sin again, it is like the bite of snake without fangs. Those sins have no significant effect. That condition should not be compared to the elephant taking bath-- the karmé who again commits sin. It is said: api cet suduräcäro bhajate mäm ananya-bhäk | sädhur eva sa mantavyaù samyag vyavasito hi saù || Even if the most sinful person worships me with no other desire than to please me, I consider that person to be my devotee, as he has fixed himself completely in me.

Srila Prabodhänanda Sarasvaté comments:: kaivalyaà narakäyate tri-daça-pür äkäça-puñpäyate durdäntendriya-käla-sarpa-paöalé protkhäta-daàñöräyate viçvaà pürëa-sukhäyate vidhi-mahendrädiç ca kéöäyate yat-käruëya-kaöäkña-vaibhavavatäà taà gauram eva stumaù (Caitanya-candrämåta 5) The sinful actions of one who has surrendered unto Kåñëa are compared to a snake with its poison fangs removed (protkhäta-daàñöräyate). Such a snake is no longer to be feared. Of course, one should not commit sinful activities on the strength of having surrendered to Kåñëa. However, even if one who has surrendered to Kåñëa 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 Kåñëa very tightly and serve Him under the direction of the spiritual master. Thus in all conditions one will be akuto26

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bhaya, free from fear. अत्र चोदाहयन्तीभसभततहासिं ऩुयातनभ ्

दत ू ानािं ववष्णुमभमो् सिंवादस्तिं तनफोध भे||20|| atra—in this connection; ca—also; udäharanti—they give as an example; imam—this; itihäsam—the history (of Ajämila); purätanam—which is very old; dütänäm—of the order carriers; viñëu—of Lord Viñëu; yamayoù—and of Yamaräja; saàvädaù—the discussion; tam—that; nibodha—try to understand; me—from me.

In this regard, learned scholars and saintly persons describe a very old historical incident involving a discussion between the order carriers of Lord Viñëu and those of Yamaräja. Please hear of this from me.

Srila Prabhupada comments:: The Puräëas, or old histories, are sometimes neglected by unintelligent men who consider their descriptions mythological.

Actually, the descriptions of the Puräëas, or the old histories of the universe, are factual, although not chronological. The puräëas 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 Puräëas. Çréla Rüpa Gosvämé accepts the Puräëas to be as important as the Vedas themselves. Therefore in Bhakti-rasämåta-sindhu he quotes the following verse from the Brahma-yämala: çruti-småti-puräëädipaïcarätra-vidhià vinä aikäntiké harer bhaktir utpätäyaiva kalpate [Brs. 1.2.101] "Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniñads, puräëas and Närada Païcarätra is simply an unnecessary disturbance in society."

A devotee of Kåñëa must refer not only to the Vedas, but also to the puräëas. One should not foolishly consider the Puräëas mythological. If they were mythological, Çukadeva Gosvämé would not have taken the trouble to recite the old historical incidents concerning the life of Ajämila

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कान्मकुब्जे द्ववज् कस्वचद्दासीऩततयजासभर्

नाम्ना नष्टसदाचायो दास्मा् सिंसगहदवू षत्||21|| känya-kubje—in the city of Känyakubja (Kanauj, a town near Kanpur); dvijaù—brähmaëa; kaçcit—some; däsé-patiù—the husband of a low-class woman or prostitute; ajämilaù—Ajämila; nämnä—by name; nañöa-sat-äcäraù— who lost all brahminical qualities; däsyäù—of the prostitute or maidservant; saàsarga-düñitaù—contaminated by the association.

In the city known as Känyakubja there was a brähmaëa named Ajämila who married a prostitute maidservant and lost all his brahminical qualities because of the association of that low-class woman.

Srila Prabhupada comments:: 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 çüdras, whose maidservant wives are called çüdräëés.

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. Ajämila, a qualified brähmaëa 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. फन्द्मऺै् कैतवैवचौमैगदह हहतािं वस्ृ त्तभास्स्थत्

बफभ्रत्कुटुम्फभशुचचमाहतमाभास दे दहन्||22|| bandé-akñaiù—by unnecessarily arresting someone; kaitavaiù—by cheating in gambling or throwing dice; cauryaiù—by committing theft; garhitäm— condemned; våttim—professions; ästhitaù—who has undertaken (because of association with a prostitute); bibhrat—maintaining; kuöumbam—his dependent wife and children; açuciù—being most sinful; yätayäm äsa—he gave trouble; dehinaù—to other living entities.

This fallen brähmaëa, Ajämila, 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.

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एविं तनवसतस्तस्म रारमानस्म तत्सुतान ्

कारोऽत्मगान्भहान्राजन्नष्टाशीत्मामष ु ् सभा्||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. तस्म प्रवमस् ऩत्र ु ा दश तेषािं तु मोऽवभ् फारो नायामणो नाम्ना वऩत्रोवच दतमतो बश ृ भ ्||24||

That old man Ajämila had ten sons, of whom the youngest was a baby named Näräyaëa. Since Näräyaëa was the youngest of all the sons, he was naturally very dear to both his father and his mother.

Srila Prabhuapada comments:: The word pravayasaù indicates Ajämila'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 vänaprastha and then properly take sannyäsa. Ajämila, however, because of his association with a prostitute, lost all brahminical culture and became most sinful, even in his so-called household life. स फिरृदमस्तस्स्भन्नबहके करबावषणण

तनयीऺभाणस्तल्रीरािं भभ ु द ु े जयठो बश ृ भ ्||25|| Because of the child's broken language and awkward movements, old Ajämila was very much attached to him. He always took care of the child and enjoyed the child's activities.

Srila Prabhupada comments:: Here it is clearly mentioned that the child Näräyaëa 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 Näräyaëa, the old man always chanted the holy name of Näräyaëa.

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Näräyaëa, the name of Näräyaëa is so powerful that even by chanting his son's name he was becoming purified (harer näma harer näma harer nämaiva kevalam [Cc. Ädi 17.21]). Çréla Rüpa Gosvämé has therefore declared that if one's mind is somehow or other attracted by the holy name of Kåñëa (tasmät kenäpy upäyena manaù kåñëe niveçayet [SB 7.1.32]), one is on the path of liberation.

It is customary in Hindu society for parents to give their children names like Kåñëadäsa, Govinda däsa, Näräyaëa däsa and Våndävana däsa. Thus they chant the names Kåñëa, Govinda, Näräyaëa and Våndävana and get the chance to be purified. बुञ्जान् प्रवऩफन्खादन्फारकिं स्नेहमस्न्त्रत् बोजमन्ऩाममन्भढ ू ो न वेदागतभन्तकभ ्||26||

When Ajämila 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, Näräyaëa, Ajämila could not understand that his own time was now exhausted and that death was upon him.

Srila Prabhupada comments:: The Supreme Personality of Godhead is kind to the conditioned soul. Although this man completely forgot Näräyaëa, he was calling his child, saying, "Näräyaëa, please come eat this food. Näräyaëa, please come drink this milk." Somehow or other, therefore, he was attached to the name Näräyaëa. This is called ajïäta-sukåti. Although calling for his son, he was unknowingly chanting the name of Näräyaëa, and the holy name of the Supreme Personality of Godhead is so transcendentally powerful that his chanting was being counted and recorded. स एविं वतहभानोऽऻो भत्ृ मुकार उऩस्स्थते भततिं चकाय तनमे फारे नायामणाह्वमे||27|| When the time of death arrived for the foolish Ajämila, he began thinking exclusively of his son Näräyaëa.

Srila Prabhupada comments:: In the Second Canto of the ÇrémadBhägavatam (2.1.6) Çukadeva Gosvämé says: etävän säìkhya-yogäbhyäà svadharma-pariniñöhayä 30

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janma-läbhaù paraù puàsäm ante näräyaëa-småtiù "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, Ajämila consciously or unconsciously chanted the name of Näräyaëa at the time of death (ante näräyaëa-småtiù), and therefore he became all-perfect simply by concentrating his mind on the name of Näräyaëa.

It may also be concluded that Ajämila, who was the son of a brähmaëa, was accustomed to worshiping Näräyaëa in his youth because in every brähmaëa's house there is worship of the näräyaëa-çilä. This system is still present in India; in a rigid brähmaëa's house, there is näräyaëa-sevä, worship of Näräyaëa. Therefore, although the contaminated Ajämila was calling for his son, by concentrating his mind on the holy name of Näräyaëa he remembered the Näräyaëa he had very faithfully worshiped in his youth.

Srila Sridhar swami comments:: etac ca tad-upalälanädi-çré-näräyaëa-namoccäraëa-mähätmyena tad-bhaktir eväbhüd iti siddhäntopayogitvenäpi drañöavyam.

"According to the bhaktisiddhänta, it is to be analyzed that because Ajämila constantly chanted his son's name, Näräyaëa, he was elevated to the platform of bhakti, although he did not know it." Çréla Véraräghava Äcärya comments :: evaà vartamänaù sa dvijaù måtyu-käle upasthite satyajïo näräyaëäkhye putra eva matià cakära matim äsaktäm akarod ity arthaù. " Although at the time of death he was chanting the name of his son, he nevertheless concentrated his mind upon the holy name of Näräyaëa." स ऩाशहस्तािंस्त्रीन्दृष्​्वा ऩरु ु षानततदारुणान ् वक्रतुण्डानूर्धवहयोम्ण आत्भानिं नेतुभागतान ् दयू े क्रीडनकासक्तिं ऩुत्रिं नायामणाह्वमभ ्

प्राववतेन स्वये णोच्चैयाजुहावाकुरेस्न्द्रम्||28-29|| 31

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Ajämila 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 Yamaräja. When he saw them he was extremely bewildered, and because of attachment to his child, who was playing a short distance away, Ajämila began to call him loudly by his name. Thus with tears in his eyes he somehow or other chanted the holy name of Näräyaëa.

Srila Prabhupada comments:: A person who performs sinful activities performs them with his body, mind and words. Therefore three order carriers from Yamaräja came to take Ajämila to Yamaräja's abode. Fortunately, even though he was referring to his son, Ajämila chanted the four syllables of the hari-näma Näräyaëa, and therefore the order carriers of Näräyaëa, the Viñëudütas, also immediately arrived there. Because Ajämila was extremely afraid of the ropes of Yamaräja, he chanted the Lord's name with tearful eyes.

Actually, however, he never meant to chant the holy name of Näräyaëa; he meant to call his son. तनशम्म सिमभाणस्म भुखतो हरयकीतहनभ ्

बतन ुह ाहभ भहायाज ऩाषहदा् सहसाऩतन ्||30|| My dear King, the order carriers of Viñëu, the Viñëudütas, immediately arrived when they heard the holy name of their master from the mouth of the dying Ajämila, who had certainly chanted without offense because he had chanted in complete anxiety. Çréla Viçvanätha Cakravarté Öhäkura:: hari-kértanaà niçamyäpatan, katham-bhütasya bhartur näma bruvataù: the order carriers of Lord Viñëu came because Ajämila had chanted the holy name of Näräyaëa. They did not consider why he was chanting. While chanting the name of Näräyaëa, Ajämila was actually thinking of his son, but simply because they heard Ajämila chanting the Lord's name, the order carriers of Lord Viñëu, the Viñëudütas, immediately came for Ajämila's protection. Çréla Vijayadhvaja Tértha remarks:: anena putra-sneham antareëa präcénädåñöa-baläd udbhütayä bhaktyä bhagavan-näma-saìkértanaà kåtam iti jïäyate.

"Ajämila chanted the name of Näräyaëa because of his excessive attachment to 32

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his son. Nevertheless, because of his past good fortune in having rendered devotional service to Näräyaëa, he apparently chanted the holy name in full devotional service and without offenses." ववकषहतोऽन्तरृहदमाद्दासीऩततभजासभरभ ् मभप्रेष्मास्न्वष्णुदत ू ा वायमाभासुयोजसा||31|| The order carriers of Yamaräja were snatching the soul from the core of the heart of Ajämila, the husband of the prostitute, but with resounding voices the messengers of Lord Viñëu, the Viñëudütas, forbade them to do so.

Srila Prabhupada comments:: A Vaiñëava, one who has surrendered to the lotus feet of Lord Viñëu, is always protected by Lord Viñëu's order carriers.

Because Ajämila had chanted the holy name of Näräyaëa, the Viñëudütas not only immediately arrived on the spot but also at once ordered the Yamadütas not to touch him. By speaking with resounding voices, the Viñëudütas threatened to punish the Yamadütas if they continued trying to snatch Ajämila's soul from his heart. The order carriers of Yamaräja have jurisdiction over all sinful living entities, but the messengers of Lord Viñëu, the Viñëudütas, are capable of punishing anyone, including Yamaräja, if he wrongs a Vaiñëava.

Srila Vishvanath Chakravarti Thakur:: The servants of Viñëu forbad them saying, ‚If you want to live, do not drag this Vaiñëava Ajämila away. Do not take him away.‛ ऊचुतनहषेचधतास्तािंस्ते वैवस्वतऩुय्सया्

के मम ू िं प्रततषेिायो धभहयाजस्म शासनभ ्||32|| When the order carriers of Yamaräja, the son of the sun-god, were thus forbidden, they replied: Who are you, sirs, that have the audacity to challenge the jurisdiction of Yamaräja?

Srila Prabhupada comments:: According to the sinful activities of Ajämila, he was within the jurisdiction of Yamaräja, the supreme judge appointed to consider the sins of the living entities. When forbidden to touch Ajämila, the order carriers of Yamaräja were surprised because they had never been indered in the execution of their duty by anyone within the three worlds.

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कस्म वा कुत आमाता् कस्भादस्म तनषेधथ

ककिं दे वा उऩदे वा मा मूमिं ककिं ससिसत्तभा्||33|| Dear sirs, whose servants are you, where have you come from, and why are you forbidding us to touch the body of Ajämila? Are you demigods from the heavenly planets, are you sub-demigods, or are you the best of devotees? सवे ऩद्मऩराशाऺा् ऩीतकौशेमवासस् ककयीदटन् कुण्डसरनो रसत्ऩुष्कयभासरन् सवे च नूत्नवमस् सवे चारुचतुबुज ह ा्

धनतु नहषङ्गाससगदा शङ्खचक्राम्फज ु चश्रम्

ददशो ववततसभयारोका् कुवहन्त् स्वेन तेजसा

ककभथं धभहऩारस्म ककङ्कयान्नो तनषेधथ||34,35,36|| The order carriers of Yamaräja said: Your eyes are just like the petals of lotus flowers. Dressed in yellow silken garments, decorated with garlands of lotuses, and wearing very attractive helmets on your heads and earrings on your ears, you all appear fresh and youthful. Your four long arms are decorated with bows and quivers of arrows and with swords, clubs, conchshells, discs and lotus flowers. Your effulgence has dissipated the darkness of this place with extraordinary illumination. Now, sirs, why are you obstructing us?

Srila Prabhupada comments:: The dress and bodily features of the residents of Vaikuëöhaloka are properly described in these verses. The residents of Vaikuëöha, who are decorated with garlands and yellow silken garments, have four arms holding various weapons. Thus they conspicuously resemble Lord Viñëu. They have the same bodily features as Näräyaëa because they have attained the liberation of särüpya, but they nevertheless act as servants. All the residents of Vaikuëöhaloka know perfectly well that their master is Näräyaëa, or Kåñëa, and that they are all His servants. They are all self-realized souls who are nitya-mukta, everlastingly liberated. Although they could conceivably declare themselves Näräyaëa or Viñëu, they never do so; they always remain Kåñëa conscious and serve the Lord faithfully. Such is the atmosphere of Vaikuëöhaloka. Similarly, one who learns the faithful service of Lord Kåñëa through the Kåñëa consciousness movement will always remain in 34

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Vaikuëöhaloka and have nothing to do with the material world. श्रीशक ु उवाच इत्मुक्ते मभदत ू ैस्ते वासुदेवोक्तकारयण्

तान्प्रत्मच ू ु् प्रहस्मेदिं भेघतनर्ह्ाहदमा चगया||37|| Çukadeva Gosvämé continued: Being thus addressed by the messengers of Yamaräja, the servants of Väsudeva smiled and spoke the following words in voices as deep as the sound of rumbling clouds.

Srila Prabhupada comments:: The Yamadütas were surprised to see that the Viñëudütas, although polite, were hindering the rule of Yamaräja. Similarly, the Viñëudütas were also surprised that the Yamadütas, although claiming to be servants of Yamaräja, the supreme judge of religious principles, were unaware of the principles of religious action. Thus the Viñëudütas smiled, thinking, "What is this nonsense they are speaking? If they are actually servants of Yamaräja they should know that Ajämila is not a suitable candidate for them to carry off." श्रीववष्णद ु त ू ा ऊच्ु मूमिं वै धभहयाजस्म मदद तनदे शकारयण्

ब्रूत धभहस्म नस्तत्त्विं मच्चाधभहस्म रऺणभ ्||38|| The blessed messengers of Lord Viñëu, the Viñëudütas, said: If you are actually servants of Yamaräja, you must explain to us the meaning of religious principles and the symptoms of irreligion.

Srila Prabhupada comments:: This inquiry by the Viñëudütas to the Yamadütas is most important. A servant must know the instructions of his master. The servants of Yamaräja claimed to be carrying out his orders, and therefore the Viñëudütas very intelligently asked them to explain the symptoms of religious and irreligious principles. A Vaiñëava knows these principles perfectly well because he is well acquainted with the instructions of the Supreme Personality of Godhead.

The question posed by the Viñëudütas was very suitable. One who represents someone else must fully know that person's mission. The devotees in the Kåñëa consciousness movement must therefore be fully aware of the mission of Kåñëa and Lord Caitanya; otherwise they will be considered foolish.

All devotees, especially preachers, must know the philosophy of Kåñëa 35

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consciousness so as not to be embarrassed and insulted when they preach. कथिं स्स्वद्चध्रमते दण्ड् ककिं वास्म स्थानभीस्प्सतभ ्

दण्डमा् ककिं कारयण् सवे आहो स्स्वत्कततचचन्नण ृ ाभ ्||39|| katham svit—by which means; dhriyate—is imposed; daëòaù—punishment; kim—what; vä—or; asya—of this; sthänam—the place; épsitam—desirable; daëòyäù—punishable; kim—whether; käriëaù—fruitive actors; sarve—all; äho svit—or whether; katicit—some; nåëäm—of the human beings.

What is the process of punishing others? Who are the actual candidates for punishment? Are all karmés engaged in fruitive activities punishable, or only some of them?

Srila Prabhupada comments:: One who has the power to punish others should not punish everyone. There are innumerable living entities, the majority of whom are in the spiritual world and are nitya-mukta, everlastingly liberated.

There is no question of judging these liberated living beings. Only a small fraction of the living entities, perhaps one fourth, are in the material world.

And the major portion of the living entities in the material world—8,000,000 of the 8,400,000 forms of life—are lower than human beings. They are not punishable, for under the laws of material nature they are automatically evolving.

Human beings, who are advanced in consciousness, are responsible, but not all of them are punishable. Those engaged in advanced pious activities are beyond punishment. Only those who engage in sinful activities are punishable.

Therefore the Viñëudütas particularly inquired about who is punishable and why Yamaräja has been designated to discriminate between who is punishable and who is not. How is one to be judged? What is the basic principle of authority? These are the questions raised by the Viñëudütas. मभदत ू ा ऊचु् वेदप्रणणदहतो धभो ह्मधभहस्तद्ववऩमहम्

वेदो नायामण् साऺात्स्वमम्बरू यतत शश्र ु भ ु ||40|| yamadütäù ücuù—the order carriers of Yamaräja said; veda—by the four Vedas (Säma, Yajur, Åg and Atharva); praëihitaù—prescribed; dharmaù— religious principles; hi—indeed; adharmaù—irreligious principles; tatviparyayaù—the opposite of that (that which is not supported by Vedic injunctions); vedaù—the Vedas, books of knowledge; näräyaëaù säkñät— 36

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directly the Supreme Personality of Godhead (being the words of Näräyaëa); svayam-bhüù—self-born, self-sufficient (appearing only from the breath of Näräyaëa and not being learned from anyone else); iti—thus; çuçruma—we have heard.

The Yamadütas replied: That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion. The Vedas are directly the Supreme Personality of Godhead, Näräyaëa, and are self-born. This we have heard from Yamaräja.

Srila Vishvanath Chakravarti Thakur: Dharma is what is prescribed in the Vedas. What is in the Vedas is the nature of dharma (tattva) and the rules of the Vedas are the measurement of dharma. Because the servants of Viñëu asked about adharma, the servants of Yama describe the nature and measurement of adharma. This also covers the question about the reasons for punishment. What is forbidden in the Vedas is adharma. Doing what is forbidden in the Vedas is the measure of adharma.

The Vedas are manifested from the Lord (svayambhüù): they arise from the breathing of Viñëu on their own.

Srila Prabhupada comments:: The servants of Yamaräja replied quite properly. They did not manufacture principles of religion or irreligion. Instead, they explained what they had heard from the authority Yamaräja. Mahäjano yena gataù sa panthäù: [Cc. Madhya 17.186] one should follow the mahäjana, the authorized person. Yamaräja is one of twelve authorities. Therefore the servants of Yamaräja, the Yamadütas, replied with perfect clarity when they said çuçruma ("we have heard").

Dharma is not actually manufactured by Näräyaëa. As stated in the Vedas (Båhad-äräëyaka Upaniñad), asya mahato bhütasya niçvasitam etad yad ågvedaù iti: The breathing of the Lord is the Åg-veda. the injunctions of dharma emanate from the breathing of Näräyaëa, the supreme living entity. Näräyaëa exists eternally and breathes eternally, and therefore dharma, the injunctions of Näräyaëa, also exist eternally. Çréla Madhväcärya, the original äcärya for those who belong to the Mädhva-Gauòéya-sampradäya, says: vedänäà prathamo vaktä harir eva yato vibhuù ato viñëv-ätmakä vedä ity ähur veda-vädinaù 37

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The transcendental words of the Vedas emanated from the mouth of the Supreme Personality of Godhead. Therefore the Vedic principles should be understood to be Vaiñëava principles because Viñëu is the origin of the Vedas.

The Vedas contain nothing besides the instructions of Viñëu, and one who follows the Vedic principles is a Vaiñëava.

The Vaiñëava is not a member of a manufactured community of this material world. A Vaiñëava is a real knower of the Vedas, as confirmed in Bhagavad-gétä (vedaiç ca sarvair aham eva vedyaù [Bg. 15.15]). मेन स्वधाम्न्मभी बावा यज्सत्त्वतभोभमा् गुणनाभकक्रमारूऩैववहबाव्मन्ते मथातथभ ्||41|| yena—by whom (Näräyaëa); sva-dhämni—although in His own place, the spiritual world; amé—all these; bhäväù—manifestations; rajaù-sattva-tamaùmayäù—created by the three modes of material nature (passion, goodness and ignorance); guëa—qualities; näma—names; kriyä—activities; rüpaiù—and with forms; vibhävyante—are variously manifested; yathä-tatham—exactly to the right point.

The supreme cause of all causes, Näräyaëa, is situated in His own abode in the spiritual world, but nevertheless He controls the entire cosmic manifestation according to the three modes of material nature-sattva-guëa, rajo-guëa and tamo-guëa. In this way all living entities are awarded different qualities, different names [such as brähmaëa, kñatriya and vaiçya], different duties according to the varëäçrama institution, and different forms. Thus Näräyaëa is the cause of the entire cosmic manifestation.

Srila Prabhupada comments:: The Vedas inform us: na tasya käryaà karaëaà ca vidyate na tat-samaç cäbhyadhikaç ca dåçyate paräsya çaktir vividhaiva çrüyate sväbhäviké jïäna-bala-kriyä ca (Çvetäçvatara Upaniñad 6.8) [Cc. Madhya 13.65,Purport] Näräyaëa, the Supreme Personality of Godhead, is almighty, omnipotent. He has multifarious energies, and therefore He is able to remain in His own abode and without endeavor supervise and manipulate the entire cosmic manifestation through the interaction of the three modes of material nature— 38

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sattva-guëa, rajo-guëa and tamo-guëa. These interactions create different forms, bodies, activities and changes, which all occur perfectly. Because the Lord is perfect, everything works as if He were directly supervising and taking part in it. Atheistic men, however, being covered by the three modes of material nature, cannot see Näräyaëa to be the supreme cause behind all activities. As Kåñëa says in Bhagavad-gétä (7.13): tribhir guëamayair bhävair ebhiù sarvam idaà jagat mohitaà näbhijänäti mäm ebhyaù param avyayam "Deluded by the three modes, the whole world does not know Me, who am above the modes and inexhaustible."

Because unintelligent agnostics are mohita, illusioned by the three modes of material nature, they cannot understand that Näräyaëa, Kåñëa, is the supreme cause of all activities. As stated in Brahma-saàhitä (5.1): éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù anädir ädir govindaù sarva-käraëa-käraëam "Kåñëa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes." सूमोऽस्ग्न् खिं भरुद्देव् सोभ् सन्र्धमाहनी ददश्

किं कु् स्वमिं धभह इतत ह्मेते दै ह्मस्म साक्षऺण्||42|| süryaù—the sun-god; agniù—the fire; kham—the sky; marut—the air; devaù— the demigods; somaù—the moon; sandhyä—evening; ahané—the day and night; diçaù—the directions; kam—the water; kuù—the land; svayam— personally; dharmaù—Yamaräja or the Supersoul; iti—thus; hi—indeed; ete— all of these; daihyasya—of a living entity embodied in the material elements; säkñiëaù—witnesses.

The sun, fire, sky, air, demigods, moon, evening, day, night, directions, water, land and Supersoul Himself all witness the activities of the living entity.

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Srila Vishvanath chakravarti Thakur: One may think of doing sinful activity secretly when no one is looking, but there are witnesses. By Näräyaëa these witnesses appear. The similar explanation can also be found in Viñëudharma 55.14 äditya-candräv anilo ‘nalaç ca dyaur bhumir äpo hådayaà yamaçc a ahaçca rätriç ca ubhe ca sandhye dharmo ’pi jänäti narasya våttam The sun, moon, air, fire, sky, earth, water, mind, Yama, day, night, dawn and twilight and the Lord know the actions of man.

Srila Prabhupada comments:: A conditioned soul thinks that he is working stealthily and that no one can see his sinful activities, but we can understand from the çästras that there are many witnesses, including the sun, fire, sky, air, moon, demigods, evening, day, night, directions, water, land and the Supersoul Himself, who sits with the individual soul within his heart. Where is the dearth of witnesses? The witnesses and the Supreme Lord both exist, and therefore so many living entities are elevated to higher planetary systems or degraded to lower planetary systems, including the hellish planets. There are no discrepancies, for everything is arranged perfectly by the management of the Supreme God (sväbhäviké jïäna-bala-kriyä ca). एतैयधभो ववऻात् स्थानिं दण्डस्म मुज्मते

सवे कभाहनुयोधेन दण्डभहहस्न्त कारयण्||43|| The candidates for punishment are those who are confirmed by these many witnesses to have deviated from their prescribed regulative duties. Everyone engaged in fruitive activities is suitable to be subjected to punishment according to his sinful acts. सम्बवस्न्त दह बद्राणण ववऩयीतातन चानघा् कारयणािं गण ु सङ्गोऽस्स्त दे हवान्न ह्मकभहकृत ्||44|| O inhabitants of Vaikuëöha, you are sinless, but those within this material 40

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world are all karmés, whether acting piously or impiously. Both kinds of action are possible for them because they are contaminated by the three modes of nature and must act accordingly. One who has accepted a material body cannot be inactive, and sinful action is inevitable for one acting under the modes of material nature. Therefore all the living entities within this material world are punishable. मेन मावान्मथाधभो धभो वेह सभीदहत् स एव तत्परिं बङ् ु क्ते तथा तावदभत्र ु वै||45|| In proportion to the extent of one's religious or irreligious actions in this life, one must enjoy or suffer the corresponding reactions of his karma in the next.

Srila Prabhupada comments:: Bhagavad-gétä (14.18): ürdhvaà gacchanti sattva-sthä madhye tiñöhanti räjasäù jaghanya-guëa-våtti-sthä adho gacchanti tämasäù Those who act in the mode of goodness are promoted to higher planetary systems to become demigods, those who act in an ordinary way and do not commit excessively sinful acts remain within this middle planetary system, and those who perform abominable sinful actions must go down to hellish life. मथेह दे वप्रवयास्त्रैववर्धमभऩ ु रभमते

बत े ु गण ू ष ु वैचचत्र्मात्तथान्मत्रानभ ु ीमते||46|| yathä—just as; iha—in this life; deva-pravaräù—O best of the demigods; traividhyam—three kinds of attributes; upalabhyate—are achieved; bhüteñu— among all living entities; guëa-vaicitryät—because of the diversity of the contamination by the three modes of nature; tathä—similarly; anyatra—in other places; anuméyate—it is inferred.

O best of the demigods, we can see three different varieties of life, which are due to the contamination of the three modes of nature. The living entities are thus known as peaceful, restless and foolish; as happy, unhappy or inbetween; or as religious, irreligious and semireligious. We can deduce that in the next life these three kinds of material nature will similarly act.

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Srila Prabhupada comments: The actions and reactions of the three modes of material nature are visible in this life. For example, some people are very happy, some are very distressed, and some are in mixed happiness and distress. This is the result of past association with the modes of material nature—goodness, passion and ignorance. Since these varieties are visible in this life, we may assume that the living entities, according to their association with the different modes of material nature, will be happy, distressed or between the two in their next lives also. Therefore the best policy is to disassociate oneself from the three modes of material nature and be always transcendental to their contamination. This is possible only when one fully engages in the devotional service of the Lord. वतहभानोऽन्ममो् कारो गुणासबऻाऩको मथा एविं जन्भान्ममोये तिभाहधभहतनदशहनभ ्||47|| vartamänaù—the present; anyayoù—of the past and future; kälaù—time; guëaabhijïäpakaù—making known the qualities; yathä—just as; evam—thus; janma—birth; anyayoù—of the past and future births; etat—this; dharma— religious principles; adharma—irreligious principles; nidarçanam—indicating.

Just as springtime in the present indicates the nature of springtimes in the past and future, so this life of happiness, distress or a mixture of both gives evidence concerning the religious and irreligious activities of one's past and future lives.

Srila Vishvanath Chakravarti Thakur: The present life gives understanding of the extent of dharma and adharma in the previous and next life. An example is given. The spring time of the present gives an understanding of the qualities of spring with its fruits and flowers--in the past and the spring in the future. Similarly this life shows the dharma and adharma of previous and past lives. भनसैव ऩुये दे व् ऩूवरू ह ऩिं ववऩवमतत

अनभ ु ीभािंसतेऽऩूवं भनसा बगवानज्||48|| manasä—by the mind; eva—indeed; pure—in his abode, or within everyone's heart like the Supersoul; devaù—the demigod Yamaräja (dévyatéti devaù, one 42

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who is always brilliant and illuminated is called deva); pürva-rüpam—the past religious or irreligious condition; vipaçyati—completely observes; anumémäàsate—he considers; apürvam—the future condition; manasä—with his mind; bhagavän—who is omnipotent; ajaù—as good as Lord Brahmä.

The omnipotent Yamaräja is as good as Lord Brahmä, for while situated in his own abode or in everyone's heart like the Paramätmä, he mentally observes the past activities of a living entity and thus understands how the living entity will act in future lives.

Srila Prabhupada comments:: One should not consider Yamaräja an ordinary living being. He is as good as Lord Brahmä. He has the complete cooperation of the Supreme Lord, who is situated in everyone's heart, and therefore, by the grace of the Supersoul, he can see the past, present and future of a living being from within.

The word anumémäàsate means that he can decide in consultation with the Supersoul. Anu means "following." The actual decisions concerning the next lives of the living entities are made by the Supersoul, and they are carried out by Yamaräja.

Srila Vishvanath Chakravarti Thakur:: This is the general method of knowing the adharma and dharma of others. Yamaräja however by his mind definitely sees everything. Situated in his city Saàyamané, Yama(devaù) sees the persons in his previous birth with his dharma and adharma. Afterwards he decides the present and the future forms. He decides what is suitable for each person. He is omniscient (bhagavän), equal to Brahmä. मथाऻस्तभसा मुक्त उऩास्ते व्मक्तभेव दह न वेद ऩव ह ऩयिं नष्टजन्भस्भतृ तस्तथा||49|| ू भ

yathä—just as; ajïaù—an ignorant living being; tamasä—in sleep; yuktaù— engaged; upäste—acts according to; vyaktam—a body manifested in a dream; eva—certainly; hi—indeed; na veda—does not know; pürvam—the past body; aparam—the next body; nañöa—lost; janma-småtiù—the remembrance of birth; tathä—similarly.

As a sleeping person acts according to the body manifested in his dreams and accepts it to be himself, so one identifies with his present body, which he 43

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acquired because of his past religious or irreligious actions, and is unable to know his past or future lives.

Srila Vishvanath Chakravarti Thakur :: It is not surprising that the jéva has a tendency for sin, since he is not aware of his previous or next birth. Just as an animal, endowed with tamas, uses its present body and is happy with its type of food, so man, who loses his memory by being born, does not know about his previous or next birth.

Srila Prabhupada comments:: It should be understood that a person who does not have Vedic knowledge always acts in ignorance of what he has done in the past, what he is doing at the present and how he will suffer in the future.

He is completely in darkness. Therefore the Vedic injunction is, tamasi mä: "Don't remain in darkness." Jyotir gama: "Try to go to the light." The light or illumination is Vedic knowledge, which one can understand when he is elevated to the mode of goodness or when he transcends the mode of goodness by engaging in devotional service to the spiritual master and the Supreme Lord. ऩञ्चसब् कुरुते स्वाथाहन्ऩञ्च वेदाथ ऩञ्चसब्

एकस्तु षोडशेन त्रीन्स्वमिं सप्तदशोऽवनुते||50|| païcabhiù—with the five working senses (voice, arms, legs, anus and genitals); kurute—performs; sva-arthän—his desired interests; païca—the five objects of the senses (sound, form, touch, aroma and taste); veda—knows; atha—thus; païcabhiù—by the five senses of perception (hearing, seeing, smelling, tasting and feeling); ekaù—the one; tu—but; ñoòaçena—by these fifteen items and the mind; trén—the three categories of experience (happiness, distress and a mixture of both); svayam—he, the living entity himself; saptadaçaù—the seventeenth item; açnute—enjoys.

Above the five senses of perception, the five working senses and the five objects of the senses is the mind, which is the sixteenth element. Above the mind is the seventeenth element, the soul, the living being himself, who, in cooperation with the other sixteen, enjoys the material world alone. The living being enjoys three kinds of situations, namely happy, distressful and mixed.

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Srila Prabhupada comments:: Everyone engages in work with his hands, legs and other senses just to achieve a certain goal according to his concocted ideas. One tries to enjoy the five sense objects, namely form, sound, taste, aroma and touch, not knowing the actual goal of life, which is to satisfy the Supreme Lord. Because of disobeying the Supreme Lord, one is put into material conditions, and he then tries to improve his situation in a concocted way, not desiring to follow the instructions of the Supreme Personality of Godhead.

Nevertheless, the Supreme Lord is so kind that He comes Himself to instruct the bewildered living entity how to act obediently and then gradually return home, back to Godhead, where he can attain an eternal, peaceful life of bliss and knowledge. The living entity has a body, which is a very complicated combination of the material elements, and with this body he struggles alone, as indicated in this verse by the words ekas tu.

For example, if one is struggling in the ocean, he must swim through it alone. Although many other men and aquatics are swimming in the ocean, he must take care of himself because no one else will help him. Therefore this verse indicates that the seventeenth item, the soul, must work alone. Although he tries to create society, friendship and love, no one will be able to help him but Kåñëa, the Supreme Lord. Therefore his only concern should be how to satisfy Kåñëa. तदे तत्षोडशकरिं सरङ्गिं शस्क्तत्रमिं भहत ् धत्तेऽनुसिंसतृ तिं ऩुिंसस हषहशोकबमाततहदाभ ्||51|| tat—therefore; etat—this; ñoòaça-kalam—made of sixteen parts (namely the ten senses, the mind and the five sense objects); liìgam—the subtle body; çakti-trayam—the effect of the three modes of material nature; mahat— insurmountable; dhatte—gives; anusaàsåtim—almost perpetual rotation and transmigration in different types of bodies; puàsi—unto the living entity; harña—jubilation; çoka—lamentation; bhaya—fear; ärti—misery; däm—which gives.

The subtle body is endowed with sixteen parts—the five knowledge-acquiring senses, the five working senses, the five objects of sense gratification, and the mind. This subtle body is an effect of the three modes of material nature. It is composed of insurmountably strong desires, and therefore it causes the living entity to transmigrate from one body to another in human life, animal life and 45

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life as a demigod. When the living entity gets the body of a demigod, he is certainly very jubilant, when he gets a human body he is always in lamentation, and when he gets the body of an animal, he is always afraid. In all conditions, however, he is actually miserable. His miserable condition is called saàsåti, or transmigration in material life.

Srila Vishvanath Chakravarti Thakur: Though sometimes the jéva does not want to do activities, he is forced to do so by the subtle body. Then he becomes bewildered like a silkworm, and does not know how to get out of the tangle. दे ह्मऻोऽस्जतषडवगो नेच्छन्कभाहणण कामहते कोशकाय इवात्भानिं कभहणाच्छाद्म भुह्मतत||52|| dehé—the embodied soul; ajïaù—without perfect knowledge; ajita-ñaövargaù—who has not controlled the senses of perception and the mind; na icchan—without desiring; karmäëi—activities for material benefit; käryate—is caused to perform; koçakäraù—the silkworm; iva—like; ätmänam—himself; karmaëä—by fruitive activities; äcchädya—covering; muhyati—becomes bewildered.

The foolish embodied living entity, inept at controlling his senses and mind, is forced to act according to the influence of the modes of material nature, against his desires. He is like a silkworm that uses its own saliva to create a cocoon and then becomes trapped in it, with no possibility of getting out. The living entity traps himself in a network of his own fruitive activities and then can find no way to release himself. Thus he is always bewildered, and repeatedly he dies.

Srila Prabhupada comments:: The influence of the modes of nature is very strong. The living entity entangled in different types of fruitive activity is like a silkworm trapped in a cocoon. Getting free is very difficult unless he is helped by the Supreme Personality of Godhead. न दह कस्वचत्ऺणभवऩ जातु ततष्ठत्मकभहकृत ्

कामहते ह्मवश् कभह गुणै् स्वाबाववकैफहरात ्||53|| na—not; hi—indeed; kaçcit—anyone; kñaëam api—even for a moment; jätu— at any time; tiñöhati—remains; akarma-kåt—without doing anything; käryate— 46

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he is caused to perform; hi—indeed; avaçaù—automatically; karma—fruitive activities; guëaiù—by the three modes of nature; sväbhävikaiù—which are produced by his own tendencies in previous lives; balät—by force.

Not a single living entity can remain unengaged even for a moment. One must act by his natural tendency according to the three modes of material nature because this natural tendency forcibly makes him work in a particular way.

Srila Prabhupada comments:: The sväbhävika, or one's natural tendency, is the most important factor in action. One's natural tendency is to serve because a living entity is an eternal servant of God. The living entity wants to serve, but because of his forgetfulness of his relationship with the Supreme Lord, he serves under the modes of material nature and manufactures various modes of service, such as socialism, humanitarianism and altruism.

However, one should be enlightened in the tenets of Bhagavad-gétä and accept the instruction of the Supreme Personality of Godhead that one give up all natural tendencies for material service under different names and take to the service of the Lord. One's original natural tendency is to act in Kåñëa consciousness because one's real nature is spiritual. The duty of a human being is to understand that since he is essentially spirit, he must abide by the spiritual tendency and not be carried away by material tendencies. रब्र्धवा तनसभत्तभव्मक्तिं व्मक्ताव्मक्तिं बवत्मुत

मथामोतन मथाफीजिं स्वबावेन फरीमसा||54|| labdhvä—having gotten; nimittam—the cause; avyaktam—unseen or unknown to the person; vyakta-avyaktam—manifested and unmanifested, or the gross body and the subtle body; bhavati—come into being; uta—certainly; yathäyoni—exactly like the mother; yathä-béjam—exactly like the father; svabhävena—by the natural tendency; baléyasä—which is very powerful.

The fruitive activities a living being performs, whether pious or impious, are the unseen cause for the fulfillment of his desires. This unseen cause is the root for the living entity's different bodies. Because of his intense desire, the living entity takes birth in a particular family and receives a body which is either like that of his mother or like that of his father. The gross and subtle bodies are created according to his desire.

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Srila Prabhupada comments:: The gross body is a product of the subtle body. As stated in Bhagavad-gétä (8.6): yaà yaà väpi smaran bhävaà tyajaty ante kalevaram taà tam evaiti kaunteya sadä tad-bhäva-bhävitaù "Whatever state of being one remembers when he quits his body, that state he will attain without fail." The atmosphere of the subtle body at the time of death is created by the activities of the gross body. Thus the gross body acts during one's lifetime, and the subtle body acts at the time of death. The subtle body, which is called liìga, the body of desire, is the background for the development of a particular type of gross body, which is either like that of one's mother or like that of one's father.

According to the Åg Veda, if at the time of sex the secretions of the mother are more profuse than those of the father, the child will receive a female body, and if the secretions of the father are more profuse than those of the mother, the child will receive a male body. These are the subtle laws of nature, which act according to the desire of the living entity.

If a human being is taught to change his subtle body by developing a consciousness of Kåñëa, at the time of death the subtle body will create a gross body in which he will be a devotee of Kåñëa, or if he is still more perfect, he will not take another material body but will immediately get a spiritual body and thus return home, back to Godhead. This is the process of the transmigration of the soul. एष प्रकृततसङ्गेन ऩरु ु षस्म ववऩमहम्

आसीत्स एव न चचयादीशसङ्गाद्ववरीमते||55|| eñaù—this; prakåti-saìgena—because of association with the material nature; puruñasya—of the living entity; viparyayaù—a situation of forgetfulness or an awkward position; äsét—came to be; saù—that position; eva—indeed; na—not; cirät—taking a long time; éça-saìgät—from the association of the Supreme Lord; viléyate—is vanquished.

Since the living entity is associated with material nature, he is in an awkward position, but if in the human form of life he is taught how to associate with the Supreme Personality of Godhead or His devotee, this position can be 48

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overcome.

Srila Prabhupada comments:: The word prakåti means material nature, and puruña may also refer to the Supreme Personality of Godhead. If one wants to continue his association with prakåti, the female energy of Kåñëa, and be separated from Kåñëa by the illusion that he is able to enjoy prakåti, he must continue in his conditional life. If he changes his consciousness, however, and associates with the supreme, original person (puruñaà çäçvatam), or with His associates, he can get out of the entanglement of material nature. अमिं दह श्रुतसम्ऩन्न् शीरवत्ृ तगुणारम् धत ु ाहन्त् सत्मवाङ्भन्त्रववच्छुचच् ृ व्रतो भद ृ द गुवग्ह न्मततचथवि ृ ानािं शुश्रूषुयनहङ्कृत्

सवहबत ू सरृ ु त्साधसु भहतवागनसूमक्||56-57|| ayam—this person (known as Ajämila); hi—indeed; çruta-sampannaù—well educated in Vedic knowledge; çéla—of good character; våtta—good conduct; guëa—and good qualities; älayaù—the reservoir; dhåta-vrataù—fixed in the execution of the Vedic injunctions; måduù—very mild; däntaù—completely controlling the mind and senses; satya-väk—always truthful; mantra-vit— knowing how to chant the Vedic hymns; çuciù—always very neat and clean; guru—the spiritual master; agni—the fire-god; atithi—guests; våddhänäm—and of the old household members; çuçrüñuù—very respectfully engaged in the service; anahaìkåtaù—without pride or false prestige; sarva-bhüta-suhåt— friendly to all living entities; sädhuù—well behaved (no one could find any fault in his character); mita-väk—talking with great care not to speak nonsense; anasüyakaù—not envious.

In the beginning this brähmaëa named Ajämila studied all the Vedic literatures.

He was a reservoir of good character, good conduct and good qualities. Firmly established in executing all the Vedic injunctions, he was very mild and gentle, and he kept his mind and senses under control. Furthermore, he was always truthful, he knew how to chant the Vedic mantras, and he was also very pure.

Ajämila was very respectful to his spiritual master, the fire-god, guests, and the elderly members of his household. Indeed, he was free from false prestige. He was upright, benevolent to all living entities, and well behaved. He would never speak nonsense or envy anyone.

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Çréla Véraräghava Äcärya comments:: That dhåta-vrata means dhåtaà vrataà stré-saìga-rähityätmaka-brahmacarya-rüpam. In other words, Ajämila followed the rules and regulations of celibacy as a perfect brahmacäré and was very softhearted, truthful, clean and pure. How he fell down in spite of all these qualities and thus came to be threatened with punishment by Yamaräja will be described in the following verses.

Srila Vishvanath Chakravarti Thakur:: Having spoken of the natures of dharma and adharma, the servants of Yama now illustrate adharma by showing how Ajämila is fit to be punished. In two verses they speak of his righteous nature in order to show how his sinful nature was not suitable. Çéla means good character, våtta means proper conduct and guëa means good qualities like tolerance. एकदासौ वनिं मात् वऩतस ृ न्दे शकृद्द्ववज्

आदाम तत आवत्ृ त् परऩुष्ऩससभत्कुशान ् ददशह कासभनिं कस्ञ्चच्छूद्रिं सह बस्ु जष्ममा ऩीत्वा च भधु भैयेमिं भदाघूणणहतनेत्रमा

भत्तमा वववरथन्नीव्मा व्मऩेतिं तनयऩत्रऩभ ्

क्रीडन्तभनग ु ामन्तिं हसन्तभनमास्न्तके||58,59,60|| Once this brähmaëa Ajämila, following the order of his father, went to the forest to collect fruit, flowers and two kinds of grass, called samit and kuça. On the way home, he came upon a çüdra, a very lusty, fourth-class man, who was shamelessly embracing and kissing a prostitute. The çüdra was smiling, singing and enjoying as if this were proper behavior. Both the çüdra and the prostitute were drunk. The prostitute's eyes were rolling in intoxication, and her dress had become loose. Such was the condition in which Ajämila saw them.

Srila Prabhupada comments:: While traveling along the public way, Ajämila came upon a fourth-class man and a prostitute, who are vividly described here.

Drunkenness was sometimes manifest even in bygone ages, although not very frequently. In this age of Kali, however, such sin is to be seen everywhere, for people all over the world have become shameless. Long ago, when he saw the 50

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scene of the drunken çüdra and the prostitute, Ajämila, who was a perfect brahmacäré, was affected.

In Kali-yuga, a drunk, half-naked woman embracing a drunk man is a very common sight, especially in the Western countries, and restraining oneself after seeing such things is very difficult. Nevertheless, if by the grace of Kåñëa one adheres to the regulative principles and chants the Hare Kåñëa mantra, Kåñëa will certainly protect him. Indeed, Kåñëa says that His devotee is never vanquished (kaunteya pratijänéhi na me bhaktaù praëaçyati [Bg. 9.31]).

Therefore all the devotees practicing Kåñëa consciousness should obediently follow the regulative principles and remain fixed in chanting the holy name of the Lord. Then there need be no fear. Otherwise one's position is very dangerous, especially in this Kali-yuga. दृष्​्वा तािं काभसरप्तेन फाहुना ऩरययस्म्बताभ ् जगाभ रृच्छमवशिं सहसैव ववभोदहत्||61|| The çüdra, his arm decorated with turmeric powder, was embracing the prostitute. When Ajämila saw her, the dormant lusty desires in his heart awakened, and in illusion he fell under their control.

Srila Prabhupada comments:: It is said that if one's body is smeared with turmeric, it attracts the lusty desires of the opposite sex. The word kämaliptena indicates that the çüdra was decorated with turmeric smeared on his body. स्तम्बमन्नात्भनात्भानिं मावत्सत्त्विं मथाश्रुतभ ् न शशाक सभाधातुिं भनो भदनवेवऩतभ ्||62|| As far as possible he patiently tried to remember the instructions of the çästras not even to see a woman. With the help of this knowledge and his intellect, he tried to control his lusty desires, but because of the force of Cupid within his heart, he failed to control his mind. तस्न्नसभत्तस्भयव्माज ग्रहग्रस्तो ववचेतन्

ताभेव भनसा र्धमामन्स्वधभाहद्ववययाभ ह||63|| In the same way that the sun and moon are eclipsed by a low planet, the brähmaëa lost all his good sense. Taking advantage of this situation, he always thought of the prostitute, and within a short time he took her as a servant in his house and abandoned all the regulative principles of a brähmaëa.

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Srila Prabhupada comments:: By speaking this verse, Çukadeva Gosvämé wants to impress upon the mind of the reader that Ajämila's exalted position as a brähmaëa was vanquished by his association with the prostitute, so much so that he forgot all his brahminical activities.

Srila Vishvanath Chakravarti:: He could not protect himself from falling by jïäna and by his steadiness in dharma, but he attained Vaikuëöha after restoring himself by nämäbhäsa alone. This shows the inherent strengths of dharma, jïäna and bhakti. ताभेव तोषमाभास वऩत्र्मेणाथेन मावता ग्राम्मैभन ह ोयभै् काभै् प्रसीदे त मथा तथा||64|| Thus Ajämila began spending whatever money he had inherited from his father to satisfy the prostitute with various material presentations so that she would remain pleased with him. He gave up all his brahminical activities to satisfy the prostitute.

Srila Prabhupada comments:: There are many instances throughout the world in which even a purified person, being attracted by a prostitute, spends all the money he has inherited. Prostitute hunting is so abominable that the desire for sex with a prostitute can ruin one's character, destroy one's exalted position and plunder all one's money. Therefore illicit sex is strictly prohibited.

One should be satisfied with his married wife, for even a slight deviation will create havoc. A Kåñëa conscious gåhastha should always remember this.

He should always be satisfied with one wife and be peaceful simply by chanting the Hare Kåñëa mantra. Otherwise at any moment he may fall down from his good position, as exemplified in the case of Ajämila. ववप्रािं स्वबामाहभप्रौढािं कुरे भहतत रस्म्बताभ ् ववससजाहचचयात्ऩाऩ् स्वैरयण्माऩाङ्गवविधी्||65|| Because his intelligence was pierced by the lustful glance of the prostitute, the victimized brähmaëa Ajämila engaged in sinful acts in her association. He even gave up the company of his very beautiful young wife, who came from a very respectable brähmaëa family.

Srila Prabhupada comments:: Customarily everyone is eligible to inherit his 52

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father's property, and Ajämila also inherited the money of his father. But what did he do with the money? Instead of engaging the money in the service of Kåñëa, he engaged it in the service of a prostitute. Therefore he was condemned and was punishable by Yamaräja. How did this happen? He was victimized by the dangerous lustful glance of a prostitute. मतस्ततवचोऩतनन्मे न्मामतोऽन्मामतो धनभ ् फबायास्मा् कुटुस्म्फन्मा् कुटुम्फिं भन्दधीयमभ ् ||66|| Although born of a brähmaëa family, this rascal, bereft of intelligence because of the prostitute's association, earned money somehow or other, regardless of whether properly or improperly, and used it to maintain the prostitute's sons and daughters मदसौ शास्त्रभुल्रङ्​्म स्वैयचामहततगदहहत् अवतहत चचयिं कारभघामयु शचु चभहरात ्||67||

This brähmaëa irresponsibly spent his long lifetime transgressing all the rules and regulations of the holy scripture, living extravagantly and eating food prepared by a prostitute. Therefore he is full of sins. He is unclean and is addicted to forbidden activities.

Srila Prabhupada comments:: Food prepared by an unclean, sinful man or woman, especially a prostitute, is extremely infectious. Ajämila ate such food, and therefore he was subject to be punished by Yamaräja. तत एनिं दण्डऩाणे् सकाशिं कृतककस्ल्फषभ ् नेष्माभोऽकृततनवेशिं मत्र दण्डेन शद् ु र्धमतत||68|| This man Ajämila did not undergo atonement. Therefore because of his sinful life, we must take him into the presence of Yamaräja for punishment. There, according to the extent of his sinful acts, he will be punished and thus purified.

Srila Prabhupada comments:: The Viñëudütas had forbidden the Yamadütas to take Ajämila to Yamaräja, and therefore the Yamadütas explained that taking such a man to Yamaräja was appropriate. Since Ajämila had not undergone atonement for his sinful acts, he was to be taken to Yamaräja to be purified.

When a man commits murder he becomes sinful, and therefore he also must be killed; otherwise after death he must suffer many sinful reactions. Similarly, punishment by Yamaräja is a process of purification for the most abominable 53

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sinful persons. Therefore the Yamadütas requested the Viñëudütas not to obstruct their taking Ajämila to Yamaräja.

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Chapter two.

Ajamila delivered by Vishnudutas श्रीफादयामणणरुवाच

एविं ते बगवद्दूता मभदत ू ासबबावषतभ ्

उऩधामाहथ तान्राजन्प्रत्माहुनहमकोववदा्||1|| Çukadeva Gosvämé said: My dear King, the servants of Lord Viñëu are always very expert in logic and arguments. After hearing the statements of the Yamadütas, they replied as follows.

Srila Vishvanath Chakravarti Thakura: In the Second Chapter, the arguments of the servants of Yama are refuted by the power of the Lord’s name, Ajämila repents and then ascends to Vaikuëöha. Naya-kovidäù means those who speak as persons knowledgeable of néti-çästra. श्रीववष्णद ु त ू ा ऊच्ु

अहो कष्टिं धभहदृशाभधभह् स्ऩश ृ ते सबाभ ्

मत्रादण्डमेष्वऩाऩेषु दण्डो मैचध्रहमते वथ ृ ा ||2|| çré-viñëudütäù ücuù—the Viñëudütas said; aho—alas; kañöam—how painful it is; dharma-dåçäm—of persons interested in maintaining religion; adharmaù— irreligion; spåçate—is affecting; sabhäm—the assembly; yatra—wherein; adaëòyeñu—upon persons not to be punished; apäpeñu—who are sinless; daëòaù—punishment; yaiù—by whom; dhriyate—is being allotted; våthä— unnecessarily.

The Viñëudütas 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.

Srila Vishvanath Chakravarti Thakur:: Ah! We know you are servants of Yama, but why do you speak such nonsense? We can understand that the authority of this King of dharma to be of opposite quality. We have never

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heard such facts till now (aho)! What will happen to the people by such injustice (kañöham)?

Yama duta said: ‚Who are you to criticize? What are you criticizing?‛ Please listen to what we say. Adharma is contaminating the assembly of those who judge dharma. They see dharma as adharma. In this assembly, punishment is allotted to persons without sin who should thus not be punished. The assembly is displaying adharma.

Srila Prabhupada comments:: The Viñëudütas accused the Yamadütas of violating the religious principles by attempting to drag Ajämila to Yamaräja for punishment. Yamaräja is the officer appointed by the Supreme Personality of Godhead to judge religious and irreligious principles and to punish people who are irreligious. However, if completely sinless people are punished, the entire assembly of Yamaräja is contaminated. This principle applies not only in the assembly of Yamaräja, but throughout human society also. प्रजानािं वऩतयो मे च शास्ताय् साधव् सभा् मदद स्मात्तेषु वैषम्मिं किं मास्न्त शयणिं प्रजा्||3|| prajänäm—of the citizens; pitaraù—protectors, guardians (kings or government servants); ye—they who; ca—and; çästäraù—give instructions concerning law and order; sädhavaù—endowed with all good qualities; samäù—equal to everyone; yadi—if; syät—there is; teñu—among them; vaiñamyam—partiality; kam—what; yänti—will go to; çaraëam—shelter; prajäù—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. Yamaräja 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?

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Srila Vishvanath Chakravarti Thakur:: Please listen. We have heard that your master is a protector, who implements laws, possesses good qualities and is equal to all. Why has this now become untrue? The leader should be a father, showing affectionate. He should be an instructor of laws, to teach dharma. He should be proper in character, to benefit all people. He should be equal, taking his own happiness and distress equally.

The opposite is a protector who gives suffering to the people, who, though a teacher, does not teach dharma to his servants, who, though of proper character, does not act for everyone’s benefit, and though equipoised, is ignorant of others’ suffering. This is a disaster for the public and intolerable for us. मद्मदाचयतत श्रेमातनतयस्तत्तदीहते स मत्प्रभाणिं कुरुते रोकस्तदनव ु तहते||4|| yat yat—whatever; äcarati—executes; çreyän—a first-class man with full knowledge of religious principles; itaraù—the subordinate man; tat tat—that; éhate—performs; saù—he (the great man); yat—whatever; pramäëam—as evidence or as the right thing; kurute—accepts; lokaù—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.

Srila Prabhupada comments:: Although Ajämila was not punishable, the Yamadütas were insisting on taking him away to Yamaräja for punishment.

This was adharma, contrary to religious principles. The Viñëudütas feared that if such irreligious acts were allowed, the management of human society would bespoiled. मस्माङ्के सशय आधाम रोक् स्ववऩतत तनवत हृ ् स्वमिं धभहभधभं वा न दह वेद मथा ऩशु्||5||

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स कथिं न्मवऩहतात्भानिं कृतभैत्रभचेतनभ ्

ववस्रम्बणीमो बूतानािं सघण ृ ो दोग्धुभहहतत||6|| yasya—of whom; aìke—on the lap; çiraù—the head; ädhäya—placing; lokaù—the general mass of people; svapiti—sleep; nirvåtaù—in peace; svayam—personally; dharmam—religious principles or the goal of life; adharmam—irreligious principles; vä—or; na—not; hi—indeed; veda—know; yathä—exactly like; paçuù—an animal; saù—such a person; katham—how; nyarpita-ätmänam—unto the living entity who has fully surrendered; kåtamaitram—endowed with good faith and friendship; acetanam—with undeveloped consciousness, foolish; visrambhaëéyaù—deserving to be the object of faith; bhütänäm—of the living entities; sa-ghåëaù—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?

Srila Prabhupada comments:: The Sanskrit word viçvasta-ghäta refers to one who breaks faith or causes a breach of trust. The mass of people should always feel security because of the government's protection. Therefore, how regrettable it is for the government itself to cause a breach of trust and put the citizens in difficulty for political reasons. We actually saw during the partition days in India that although Hindus and Muslims were living together peacefully, manipulation by politicians suddenly aroused feelings of hatred between them, and thus the Hindus and Muslims killed one another over politics. This is a sign of Kali-yuga.

In this age, animals are kept nicely sheltered, completely confident that their masters will protect them, but unfortunately as soon as the animals are fat, they are immediately sent for slaughter. Such cruelty is condemned by Vaiñëavas like the Viñëudütas. अमिं दह कृततनवेशो जन्भको्मिंहसाभवऩ मद्व्माजहाय वववशो नाभ स्वस्त्ममनिं हये ्||7|| 58

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ayam—this person (Ajämila); hi—indeed; kåta-nirveçaù—has undergone all kinds of atonement; janma—of births; koöi—of millions; aàhasäm—for the sinful activities; api—even; yat—because; vyäjahära—he has chanted; vivaçaù—in a helpless condition; näma—the holy name; svasti-ayanam—the means of liberation; hareù—of the Supreme Personality of Godhead.

Ajämila 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 Näräyaëa. Even though he did not chant purely, he chanted without offense, and therefore he is now pure and eligible for liberation.

Srila Vishvanath Chakravarti Thakur:: Yama duta replies:: ‚You castigate us, but what offenses have we and our master committed in taking away Ajämila to purify him, since he has performed no atonements for over a thousand great sins?‛ Vishnu dutas replies:: He has certainly performed atonement, not only for the sins of one life, but for ten thousand lives, since (yat) he has chanted the name of the Lord even though it was done unconsciously. nämno hi yävaté çaktiù päpa-nirharaëe hareù tävat kartuà na çaknoti pätakaà pätaké naraù "Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit." (Båhad-viñëu Puräëa) avaçenäpi yan-nämni kértite sarva-pätakaiù pumän vimucyate sadyaù siàha-trastair mågair iva "If one chants the holy name of the Lord, even in a helpless condition or without desiring to do so, all the reactions of his sinful life depart, just as when a lion roars, all the small animals flee in fear." (Garuòa Puräëa)

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sakåd uccäritaà yena harir ity akñara-dvayam baddha-parikaras tena mokñäya gamanaà prati "By once chanting the holy name of the Lord, which consists of the two syllables ha-ri, one guarantees his path to liberation." (Skanda Puräëa) These are some of the reasons why the Viñëudütas objected to the Yamadütas' taking Ajämila to the court of Yamaräja. एतेनैव ह्मघोनोऽस्म कृतिं स्मादघतनष्कृतभ ्

मदा नायामणामेतत जगाद चतुयऺयभ ्||8|| etena—by this (chanting); eva—indeed; hi—certainly; aghonaù—who possesses sinful reactions; asya—of this (Ajämila); kåtam—performed; syät—is; agha—of sins; niñkåtam—complete atonement; yadä—when; näräyaëa—O Näräyaëa (the name of his son); äya—please come; iti—thus; jagäda—he chanted; catuù-akñaram—the four syllables (nä-rä-ya-ëa).

The Viñëudütas continued: Even previously, while eating and at other times, this Ajämila would call his son, saying, "My dear Näräyaëa, please come here."

Although calling the name of his son, he nevertheless uttered the four syllables nä-rä-ya-ëa. Simply by chanting the name of Näräyaëa in this way, he sufficiently atoned for the sinful reactions of millions of lives.

Srila Prabhupada comments:: Previously, when engaged in sinful activities to maintain his family, Ajämila chanted the name of Näräyaëa without offenses.

To chant the holy name of the Lord just to counteract one's sinful activities, or to commit sinful activities on the strength of chanting the holy name, is offensive (nämno baläd yasya hi päpa-buddhiù).

But although Ajämila engaged in sinful activities, he never chanted the holy name of Näräyaëa to counteract them; he simply chanted the name Näräyaëa to call his son. Therefore his chanting was effective. Because of chanting the holy name of Näräyaëa in this way, he had already vanquished the accumulated sinful reactions of many, many lives. In the beginning he was pure, but although he later committed many sinful acts, he was offenseless because he did not chant the holy name of Näräyaëa to counteract them. One who always chants the holy name of the Lord without offenses is always pure.

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chanted the name of Näräyaëa he remained sinless. It did not matter that he was calling his son; the name itself was effective.

Srila Vishvantha Chakravarti Thakur:: Not only chanting four syllables, but chanting the Lord’s name in two syllables or one syllable also destroys all sins. स्तेन् सयु ाऩो सभत्रध्रग्ु ब्रह्भहा गरु ु तल्ऩग्

स्त्रीयाजवऩतग ृ ोहन्ता मे च ऩातककनोऽऩये ||9|| सवेषाभप्मघवतासभदभेव सुतनष्कृतभ ्

नाभव्माहयणिं ववष्णोमहतस्तद्ववषमा भतत्||10|| stenaù—one who steals; surä-paù—a drunkard; mitra-dhruk—one who turns against a friend or relative; brahma-hä—one who kills a brähmaëa; guru-talpagaù—one who indulges in sex with the wife of his teacher or guru; stré— women; räja—king; pitå—father; go—of cows; hantä—the killer; ye—those who; ca—also; pätakinaù—committed sinful activities; apare—many others; sarveñäm—of all of them; api—although; agha-vatäm—persons who have committed many sins; idam—this; eva—certainly; su-niñkåtam—perfect atonement; näma-vyäharaëam—chanting of the holy name; viñëoù—of Lord Viñëu; yataù—because of which; tat-viñayä—on the person who chants the holy name; matiù—His attention.

The chanting of the holy name of Lord Viñëu 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 brähmaëa, 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 Viñëu, 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."

Sripad Sridhar Swami comments:: ‚The name of the Lord may destroy sins, but how can nämäbhäsa be the atonement for thousands of grave sins which cannot be destroyed by thousands of twelve year vows?‛ Stenaù means a gold thief. Chanting is the best atonement (suniñkåtam), since it destroys the root of 61

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sin. A twelve year vow of atonement, though it destroys the effects of sin, cannot destroy the root of sin. That is not the only result, because from chanting the name of the Lord, the Lord’s mind dwells on that person who chants (tad-viñayä-matiù). The Lord thinks, ‚This person belongs to me. I will always protect him.‛ Srila Vishvanath Chakravarti Thakur:: ‚Hearing his name being chanted, and remembering Ajämila, the Lord ordered us to bring Ajämila, who was chanting his name.‛ Then how much more the Lord will remember a person who chants the Lord’s name with a service attitude! This is the implication. To show this to the servants of Yama, the servants of Viñëu said that Ajämila chanting at the time of death had destroyed all his sins, but actually, from the first time that Ajämila called his son Näräyaëa, out of all the times he called, all his sins had been destroyed. The rest of the chanting after that produced bhakti. The past tense of yad vyäjahära (he chanted) in verse 7 also indicates that from the first time he chanted the name, all sins had been destroyed. The word vivaçaù in that verse means ‚spontaneously, out of affection for his child.‛ Question 1 :: ‚But after chanting repeatedly, there were repeated sins such as going to the prostitute and drinking wine. In order to destroy those sins he had to chant at the end of his life, since there was again appearance of sin.‛ Answer : This cannot be said, because it will be said later vaikuëöha-nämagrahaëam açeñägha-haram: chanting the Lord’s name destroys unlimited sins.

(SB 6.2.16). The following verses also show that chanting releases one from the bondage of saàsära. vartamänam ca yat päpaà yad bhütaà yad bhaviñyati tat sarvaà nirdahatyäçu govindänala-kértanät All sins in the present, past and future are quickly destroyed by chanting the name of Govinda which is like fire. (Hari-bhakti-viläsa 11.339) yan-näma sakåc chravaëät pukkaço 'pi vimucyate saàsärät

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By hearing one of your names once, even the outcaste is delivered from the material world. (SB 6.16.44) naivaà-vidhaù puruña-kära urukramasya puàsäà tad-aìghri-rajasä jita-ñaò-guëänäm citraà vidüra-vigataù sakåd ädadéta yan-nämadheyam adhunä sa jahäti bandham Such power is not surprising from persons who have conquered the six senses by the dust from the lotus feet of the Lord, since even an outcaste becomes immediately free of bondage of karma by chanting the Lord’s name even once.

(SB 5.1.35) Because there is no mention of a particular time span for the effect to occur, it should be understood that by the first chanting there is destruction of all sins, all desires and as well, ignorance, which is the root cause, because only then sin will not reappear in the future.

Question 2:: ‚Why then did sin not leave Ajämila after chanting the first time?

How could he continue to be attached to the woman and commit sin for so long if all his sins had been destroyed?‛ Answer :: Like the karmas of the jévanmukta which remain for some time simply as impressions, Ajämila’s sins which lasted till his death were like the bites of a toothless snake and did not generate results.

Moreover the Lord himself will cause continuance of sin in order that other philosophies (karma-käëòa etc.) will not be completely uprooted. If one were to explain the scriptural statements concerning the powers of the name to be exaggerated praise of the Lord’s name, then one would be committing offense. Tathärtha-vädo hari-nämni kalpanam: it is an offense to interpret the name or think its powers are exaggeration. (Padma Puräëa) nämäçrayaù kadäcit syät taraty eva sa nämataù nämno hi sarva suhådo hy aparädhät pataty adhaù 63

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One who takes shelter of the name at any time crosses material life by the name. artha-vädaà harer nämni sambhävayati yo naraù sa päpiñöho manuñyäëäà niraye patanti sphuöam Those most sinful of men who interpret the name of the Lord fall to hell Katyäyana Saàhitä, Padma Puräëa yan-näma-kértana-phalaà vividhaà niçamya na çraddadhäti manute yad utärthavädam yo mänuñas tam iha duùkha-caye kñipämi saàsära-ghora-vividhärti nipéòitäëgam That person who even after hearing about the wonderful results of chanting the Lord’s name refuse to develop sincere faith in the name, and on the contrary, interprets the name, is hurled by me into the deep gloom of material nescience after being dragged through excruciating suffering. Padma Puräëa çruti-småti-puräëeñu näma-mähätmya-vädiñu ye ’rthaväda iti bruyur na teñäà niraya-kñayaù Persons who interpret the çrutis, småtis, and puräëas, which wonderfully glorify the Lord’s name, stay in hell forever. Jaimini Saàhitä Thus from scriptures like Parma Puräëa and Kätyäyana-saàhitä there are thousands of statements showing fall down from interpreting the name.

Maharaja Parékñit has just said: kvacin nivartate 'bhadrät kvacic carati tat punaù präyaçcittam atho 'pärthaà manye kuïjara-çaucavat After withdrawing from sin one commits the sin again. I think atonement is useless, like an elephant bathing. SB 6.1.10 He has condemned atonements because of seeing that the tendency for sin remains, but he does not criticize bhakti, though seeing sinful tendencies in 64

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some of the devotees. And Ajämila, a sinner, by the strength of nämäbhäsa attained Vaikuëöha, but smärtas and others, though knowing scriptures, and though chanting the name, continue existence in frightful saàsära because of the offense of interpreting the name.

But one should not worry that everyone will immediately become liberated on seeing such power in the name. Though sin is completely uprooted just by chanting the name once, in most cases the name shows its fruits to the world after some time, just as fruit trees bear fruit after some time only, not immediately. And in some cases the name does not show its effects at all, in order that the material scriptures (such as karma-käëòa) are not completely destroyed. Then, after doing this, the name takes the person who has chanted without offense to the Lord’s abode. This conclusion should be understood.

Question 3 :‚I accept that because of offense to the name, those who interpret the name as exaggeration go to hell. However, if chanting the name destroys all sins, all karmés, jïänés, yogés and bhaktas should not go to hell for illicit sex or violence if they chant. And if the name does not destroy all sin, all these people, and even the bhakta, should go to hell to suffer the results of their sin, even if they chant.‛ Answer:: Though a merchant protects a person under his shelter according to the degree that the person surrenders to him, if the person offends him, the merchant becomes displeased with him, and does not give protection to that surrendered person. But one should not think that the merchant is incapable of protecting him. And according to the degree that the offense diminishes, the merchant begins to show mercy to that person. When the offense is completely gone, the merchant shows all mercy. The name is similar. Those who take shelter of Bhakti-devé, representing the name, as a secondary practice, in order bring out results of karma and jïäna, are called karmés or jïänés, even though bhakti is present in a minor position. This is according to the rule that things are named according to the predominant factor. 1 They are thus not called Vaiñëavas. By their natures they are offenders to the name in one aspect, for it is said dharma-vratatyägahutädi-sarvaçubhakriyä1

prädhänyena vyapadeçä bhavanti

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sämyamapi pramädaù: the eighth offense is to consider the name equivalent to dharma, vratas, sacrifices and other karma-käëòa rites. If considering the name to be equal to karma and dharma is an offense, then the offense is much more if one considers the name secondary to karma and dharma, being a mere limb of karma or dharma.

Though recognizing that they have offended her, out of compassion, Bhakti-devé thinks, ‚Karma-yoga and these other processes should not be fruitless‛ since they have accepted a small portion of her shelter. Thus, though she has become only a limb of karma, she gives the results of karma, jïäna and other processes without obstruction. Similarly, when bhakti is a limb of atonement, she destroys the sins in those persons practicing atonements. It is not otherwise. And those who do not perform atonements go to hell to experience the results of their sins. However, Vaiñëavas do not need to perform atonements. Furthermore, if those persons commit other offenses, such as interpreting the name or committing offense to the devotee, and then perform dharma and other process, Bhakti-devé gives them no results for their efforts, even though she is still a limb of dharma and other process. ke te’parädhä viprendra nämno bhagavataù kåtäù vinighnanti nåëäà kåtyaà präkåtaà hy änayanti ca O brähmaëa! Offenses to the name destroy men’s pious actions and lead them to material world. Padma Puräëa, Brähma-khanda

If those persons become free from offense and dedicate themselves to chanting or other bhakti processes, they will get results for their karma and jïäna in proportion to the destruction of offenses. However, with complete destruction of offense by association with devotees, attainment of the results of chanting is certain, by the direct mercy of Bhakti-devé.

Question 4: ‚From the words of the servants of Yama it is understood that Ajämila was previously involved in karma. (He was not a devotee, but 66

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performed bhakti secondarily, and therefore all his sins should not have been removed by chanting.)‛ Answer: That is true, and by sinful acts like drinking his status as a brähmaëa was destroyed, what to speak of his pious acts of karma. It will be explained: ‚Ajämila was a brähmaëa 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.‛ (SB 6.2.45) When his pious karmas were destroyed, his secondary bhakti was also destroyed. Then pure bhakti appeared when he called out the name of his son Näräyaëa.

Question 5: ‚But if there is a scriptural rule that one should perform bhakti as a limb of karma or jïäna, how can that be offensive?‛ Answer: One should not recognize as authoritative scripture those statements which permit secondary bhakti out of mercy for persons of crooked mentality, who have no faith in bhakti but faith in karma and jïäna, and do not believe statements like ‚All processes accomplish their results by bhakti alone; by a particle of bhakti the greatest sins are destroyed.‛ In attaining Svarga through animal sacrifices by following rules, the fault of violence is not destroyed.

Similarly though the offender attains the results of karma and jïäna by secondary bhakti according to rules, his offense is not destroyed.

Those offenders who accept a Vaiñëava guru by Vaiñëava initiation, take shelter of Bhakti-devé purely or as the primary process (but mixed), and then worship the Lord by chanting, are called Vaiñëavas. According to the degree of bhakti, they attain destruction of offenses, and according to the degree of Bhakti-devé’s mercy, they attain the principle result of bhakti (prema). The Lord himself says:

yathä yathätmä parimåjyate 'sau mat-puëya-gäthä-çravaëäbhidhänaiù 67

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tathä tathä paçyati vastu sükñmaà cakñur yathaiväïjana-samprayuktam To the degree that the ätmä becomes purified by hearing and chanting my glories, a person is able to perceive my real form and qualities, and experience their sweetness, just as the eye when smeared with special ointment, is able to see finer objects. SB 11.14.26 bhaktiù pareçänubhavo viraktir anyatra caiña trika eka-kälaù prapadyamänasya yathäçnataù syus tuñöiù puñöiù kñud-apäyo 'nu-ghäsam Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of Kåñëa, in the same way that pleasure, fullness of the stomach and relief from hunger are experienced simultaneously, with each bite, for a person engaged in eating. SB 11.2.42 çåëvatäà sva-kathäù kåñëaù puëya-çravaëa-kértanaù | hådy antaùstho hy abhadräëi vidhunoti suhåt-satäm || Kåñëa, who purifies by the processes of hearing and chanting, who is the benefactor of the devotees who hear about him, enters the hearts of the devotees and destroys their sins. SB 1.2.17 By these statements it is understood that those persons gradually ascend through the fourteen stages of bhakti. In these cases, faith and other steps are prescribed. And in this chapter also it is said guëänuvädaù khalu sattvabhävanaù: chanting the Lord’s glories is the process for purification. (SB 6.2.12) When all their offenses are gradually destroyed and they attain the Lord, they are liberated from this world.

However, for those without offense, attainment of the Lord is quick. Such persons have two stages: chanting the Lord’s name, and attaining Vaikuëöha.

Such is the case of Ajämila.

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na väsudeva-bhaktänäm açubhaà vidyate kvacit janma-måtyu-jarä-vyädhi-bhayaà väpy upajäyate The devotees of Väsudeva have no misfortune at all. They surpass birth, death, old age and disease. Mahäbhärata 13.135.131 sva-dharma-niñöhaù çata-janmabhiù pumän viriïcatäm eti tataù paraà hi mäm avyäkåtaà bhägavato 'tha vaiñëavaà padaà yathähaà vibudhäù kalätyaye A person fixed in dharma attains the post of Brahmä after a hundred births, and by more pious acts a person attains me. But the devotee attains the abode of Vaikuëöha after leaving the body, just as I in another form reside there, and the devatäs who are qualified go there after destroying their subtle bodies. SB 4.25.29 Question 6: However, some devotees without offense, who desire to attain a special prema are delayed in attaining the Lord. For instance Jaòa Bharata took three lives to attain the Lord.

Answer: Among those devotees having offense, if some, because of not worshipping the Lord properly, do not destroy previous sins, and continue to sin and to be offenders, they do not go the hell after leaving the body. Yama says: sva-puruñam abhivékñya päça-hastaà vadati yamaù kila tasya karëa-müle parihara madhusüdana prapannän prabhur aham anya-nåëäà na vaiñëavänäm Yamaräja seeing his follower with noose in his hands says in his ear, ‚Do not take devotees surrendered to Madhusüdana. I am the master of other men, but not the Vaiñëavas.

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te deva-siddha-parigéta-pavitra-gäthä ye sädhavaù samadåço bhagavat-prapannäù tän nopasédata harer gadayäbhiguptän naiñäà vayaà na ca vayaù prabhaväma daëòe Do not approach those who have surrendered to the Lord, who see everything equally, who have proper conduct and who are praised with pure narrations by the devatäs and Siddhas, since they are protected by the club of the Lord.

We, including Brahmä and even time, do not have power to punish them.

SB 6.3.27 The servants of Yama say: prähäsmän yamunä-bhrätä sädaraà hi punaù punaù bhavadbhir vaiñëaväs tyäjyä Yama repeatedly has told us with care, ‚You must leave the Vaiñëavas‛ Parma Puräëa Moreover the Lord himself says: na hy aìgopakrame dhvaàso mad-dharmasyoddhaväëv api mayä vyavasitaù samyaì nirguëatväd anäçiñaù O Uddhava! Because I have personally established it, this process of niñkämabhakti is beyond the guëas. Even by starting and not completing the process, there is no destruction of results. SB 11.29.20 Thus, since even the sprout of bhakti is imperishable, unaffected by sin and always productive, a person will definitely take birth only in order that bhakti bears leaves and fruit in the future, and not because of temporary sin and piety. Na karma-bandhanaà janma vaiñëavänäà ca vidyate: the worshippers of Viñëu do not have birth due to karma. Thus after the destruction of sin and offenses by chanting the name, which is caused by

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impressions of previous bhakti, persons attain the Lord by the mercy of Bhaktidevé. na vai jano jätu kathaïcanävrajen mukunda-sevy anyavad aìga saàsåtim smaran mukundäìghry-upagühanaà punar vihätum icchen na rasa-graho janaù Oh! The person who serves Mukunda will never under any condition return to the material world, unlike practitioners of other processes. Remembering the embrace of the Lord’s lotus feet, eager for that taste he has experienced, he will not desire to give up those feet again. SB 1.5.19 In the above verse anyavat means ‚like those practicing karma.” The devotee will not attain the world of piety and sin, but will accept the world of happiness and distress given by the Lord. tvad avagamé na vetti bhavad-uttha-çubhäçubhayor guëa-viguëänvayäàs tarhi deha-bhåtäà ca giraù anu-yugam anv-ahaà sa-guëa géta-paramparayä çravaëa-bhåto yatas tvam apavarga-gatir manu-jaiù When a person realizes you, he no longer cares about his good and bad fortune arising from past pious and sinful acts, since it is you alone who control this good and bad fortune. Such a realized devotee also disregards what ordinary living beings say about him. Every day he fills his ears with your glories, which are recited in each age by the unbroken succession of Manu's descendants, and thus you become his ultimate salvation. SB 10.87.40 Those who have not destroyed offenses to the name will continue to experience the undestroyed effects of sin. When, by increase of bhakti by practicing it, the offenses to the name will be destroyed, the root of sin will be destroyed and the person will immediately attain the Lord. But then, in order to increase the bhakti, those devotees may even take one, two or three life times to attain the Lord. The ‚material happiness‛ seen in those devotees arises from the practice of bhakti (it is not karma).

It is said: 71

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dharmasya hy äpavargyasya närtho’rthäyopakalpate | närthasya dharmaikäntasya kämo läbhäya hi småtaù || The material results are not suitable as the goal for the person dedicated to higher spiritual goals. The desire of the person dedicated to the higher path is not for attainment of material assets. SB 1.2.9 The ‚suffering‛ seen in those devotees are given by the Lord who is skilful at increasing the devotion of his devotee, and who is like a doctor who makes a person fast and gives bitter medicine for increasing appetite. yasyäham anugåhëämi hariñye tad-dhanaà çanaiù tato 'dhanaà tyajanty asya svajanä duùkha-duùkhitam If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another. SB 10.88.8 Among the ten offenses, the very strong effects of interpreting the name, thinking its glories are exaggeration and equating it to pious acts—are obstacles to being a Vaiñëava. Among the other offenses two are very strong— offending the devotees and committing sin on the strength of chanting. Those two are particularly described in a frightening way. yataù khyätià yätaà katham u sahate tad vigarhäm How can the name tolerate criticism of those who spread the name? Parma Puräëa nämno balädyasya hi päpabuddhirna vidyate tasya yamair hi çuddhiù For a person who commits sin on the strength of chanting there is no purification by the servants of Yama. Parma Puräëa There is no other means of destroying the effects of these two offenses than to continually chant the name while suffering appropriately for the offense. The effects of the other offenses will be destroyed simply by continual chanting (without the suffering).

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Questions 8: Some people make the following proposition. ‚Those offenders of the name who are without karma and jïäna, and practicing bhakti with hearing and chanting but have not take initiation because they have not surrendered to the feet of a guru are still called Vaiñëavas.

Answer: The word vaiñëava is defined as ‚the person who takes Viñëu as his object of worship‛ according to Päëini sütras 4.2.24 and 4.3.95. Thus Vaisëavas are those who have made Viñëu the object of worship by accepting initiation and also those who make Viñëu the object of worship simply by worship, since there is no other word to describe the two types of people. So the latter type of persons also should not fall to hell.‛ Question 9: This however is not correct because one cannot attain the Lord easily without guru. nå-deham ädyaà su-labhaà su-durlabhaà plavaà su-kalpaà guru-karëadhäram mayänukülena nabhasvateritaà pumän bhaväbdhià na taret sa ätma-hä Answer: Having attained the human body, rarely attained, but attain easily sometimes by good fortune, which is like a well-constructed boat, with the guru as the captain, pushed by the favorable wind of serving me, a person who does not cross the ocean of material existence is a killer of himself. SB 11.20.17 Therefore it should be explained that there is no other way of attaining the Lord than by becoming a devotee who has surrendered to the feet of a guru, who will be attained in another birth by the power of worship.

Question 10: ‚But it is seen that Ajämila, without surrendering to guru easily attained the Lord.‛ Answer: This can be explained as follows. Those who, like cows or asses, make their senses pursue sense objects cannot know the Lord, bhakti or guru even in their dreams. But as in the case of Ajämila, they can be delivered even without guru by chanting the name in nämäbhäsa without offense. Though it has been definitely ascertained that the Lord should be worshipped, that 73

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worship is the means of attaining him, that the guru is the person who teaches about worship, and that those who were devotees attained the Lord, it is also said: no dékñäà na ca sat-kriyäà na ca puraçcaryäà manäg ékñate mantro ’yaà rasanä-spåg eva phalati çré-kåñëa-nämätmakaù Chanting the holy name does not depend on initiation, pious activities or the puraçcaryä regulative principles generally observed before initiation. The holy name does not wait for any of these activities. It is self-sufficient. Padyävalé As well, we have the example of Ajämila. But one who thinks, ‚What is the benefit of taking the trouble to accept guru? I will attain the Lord just by chanting the name,‛ he will not attain the Lord, because of the offense of offending guru (third offense). However, in this life or another life, if he surrenders to the feet of guru after destroyed his offense, he will then attain the Lord.

Question 11: Some say that persons who worship devatäs should be treated like the karmés with sin and offense. Others say that Bhakt-devé places them in an even lower category because they do not have general surrender.

Answer: Thus it is said: ye ’py anya-devatä-bhaktä yajante çraddhayänvitäù | te ’pi mäm eva kaunteya yajanty avidhi-pürvakam || Those who are devoted to other gods and with faith worship them--they also worship me, but by the wrong method, O son of Kunté. BG 9.23 But for those who are simply offenders there is no deliverance at all. It is said: tän ahaà dviñataù krürän saàsäreñu narädhamän | kñipämy ajasram açubhän äsuréñv eva yoniñu || I cast those hateful, cruel, and lowest of humans, constantly doing evil, into repeated birth and death in the wombs of demons. BG 16.19 Questions 12: But some persons also say that these offenders’ offenses are destroyed by absorption in the Lord since it is said: 74

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kämäd dveñäd bhayät snehäd yathä bhaktyeçvare manaù äveçya tad-aghaà hitvä bahavas tad-gatià gatäù Answer: Just as by vaidhi-bhakti one can attain ones spiritual goals, many persons have attained suitable forms, after asorbing their minds in the Lord out of lust, hatred, fear and family relationships filled with affection, and after giving up absorption in enmity of the Lord (in the case of hatred and fear). SB 7.1.30 This idea is represented in verses such as the following: nämäparädha-yuktänäà nämäny eva haranty agham aviçränti-prayuktäni täny evärtha-karäëi ca Even if in the beginning one chants the Hare Kåñëa mantra with offenses, one will become free from such offenses by chanting again and again. Parma Puräëa Questions 13: Others say that ‚absorption‛ means repeated meditation.

Others say that there is no absolute rule when Kåñëa appears in the world.

Answer: Thus some persons without being absorbed in the Lord, but simply by being killed by the Lord—such as Narakäsura, Bäëäsura and the troops of the Kauravas and others simply by the influence of seeing the Lord attained the Lord. This was previously mentioned in the Bhägavatam. न तनष्कृतैरुददतैब्रह् ह भवाददसबस्तथा ववशुद्र्धमत्मघवान्व्रताददसब्

मथा हये नाहभऩदै रुदारृतैस्तदत्ु तभवरोकगण ु ोऩरम्बकभ ् ||11|| na—not; niñkåtaiù—by the processes of atonement; uditaiù—prescribed; brahma-vädibhiù—by learned scholars such as Manu; tathä—to that extent; viçuddhyati—becomes purified; agha-vän—a sinful man; vrata-ädibhiù—by observing the vows and regulative principles; yathä—as; hareù—of Lord Hari; näma-padaiù—by the syllables of the holy name; udähåtaiù—chanted; tat— that; uttamaçloka—of the Supreme Personality of Godhead; guëa—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 75

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reminds one of the Lord's fame, qualities, attributes, pastimes and paraphernalia.

Srila Prabhupada comments:: Çréla Viçvanätha Cakravarté Öhäkura comments that the chanting of the holy name of the Lord has special significance that distinguishes it from the Vedic ritualistic ceremonies of atonement for severe, more severe or most severe sinful actions. There are twenty types of religious scriptures called dharma-çästras, beginning with the Manu-saàhitä and Paräçara-saàhitä, but herein it is stressed that although one may become free from the reactions of the most sinful activities by following the religious principles of these scriptures, this cannot promote a sinful man to the stage of loving service to the Lord.

On the other hand, chanting the holy name of the Lord even once not only frees one immediately from the reactions of the greatest sins, but also raises one to the platform of rendering loving service to the Supreme Personality of Godhead, who is described as uttamaçloka because He is famous for His glorious activities. Thus one serves the Lord by remembering His form, His attributes and pastimes. Çréla Viçvanätha Cakravarté Öhäkura explains that this is all possible simply by chanting the Lord's holy name because of the Lord's omnipotence.

What cannot be achieved through the performance of Vedic rituals can be easily achieved through the chanting of the Lord's holy name. To chant the holy name and dance in ecstasy is so easy and sublime that one can achieve all the benefits of spiritual life simply by following this process. Therefore Çré Caitanya Mahäprabhu declares, paraà vijayate çré-kåñëa-saìkértanam: "All glories to Çré Kåñëa saìkértana!" The saìkértana movement we have started offers the best process for becoming purified of all sinful reactions and coming immediately to the platform of spiritual life. नैकास्न्तकिं तवि कृतेऽवऩ तनष्कृते भन् ऩन ु धाहवतत चेदसत्ऩथे

तत्कभहतनहाहयभबीप्सतािं हये गण ुह ानुवाद् खरु सत्त्वबावन्||12|| na—not; aikäntikam—absolutely cleansed; tat—the heart; hi—because; kåte— very nicely performed; api—although; niñkåte—atonement; manaù—the mind; punaù—again; dhävati—runs; cet—if; asat-pathe—on the path of material activities; tat—therefore; karma-nirhäram—cessation of the fruitive reactions of material activities; abhépsatäm—for those who seriously want; hareù—of the Supreme Personality of Godhead; guëa-anuvädaù—constant chanting of the glories; khalu—indeed; sattva-bhävanaù—actually purifying one's existence.

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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 Kåñëa 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. अथैनिं भाऩनमत कृताशेषाघतनष्कृतभ ्

मदसौ बगवन्नाभ सिमभाण् सभग्रहीत ्||13|| atha—therefore; enam—him (Ajämila); mä—do not; apanayata—try to take; kåta—already done; açeña—unlimited; agha-niñkåtam—atonement for his sinful actions; yat—because; asau—he; bhagavat-näma—the holy name of the Supreme Personality of Godhead; mriyamäëaù—while dying; samagrahét— perfectly chanted.

At the time of death, this Ajämila helplessly and very loudly chanted the holy name of the Lord, Näräyaëa. That chanting alone has already freed him from the reactions of all sinful life. Therefore, O servants of Yamaräja, do not try to take him to your master for punishment in hellish conditions.

Srila Prabhupada comments:: The Viñëudütas, who are superior authorities, gave orders to the Yamadütas, who did not know that Ajämila was no longer subject to tribulation in hellish life for his past sins. Although he had chanted the holy name Näräyaëa to indicate his son, the holy name is so transcendentally powerful that he was automatically freed because he had chanted the holy name while dying (ante näräyaëa-småtiù [SB 2.1.6]). As Kåñëa confirms in Bhagavad-gétä (7.28): yeñäà tv anta-gataà päpaà janänäà puëya-karmaëäm te dvandva-moha-nirmuktä bhajante mäà dåòha-vratäù "Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination." Unless one is freed from all sinful reactions, one cannot be promoted to the platform of devotional service. Elsewhere in Bhagavad-gétä (8.5) it is stated: 77

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anta-käle ca mäm eva smaran muktvä kalevaram yaù prayäti sa mad-bhävaà yäti nästy atra saàçayaù If one remembers Kåñëa, Näräyaëa, at the time of death, one is certainly eligible to return immediately home, back to Godhead.SB 6.2.14 साङ्केत्मिं ऩारयहास्मिं वा स्तोबिं हे रनभेव वा वैकुण्ठनाभग्रहणभशेषाघहयिं ववद्ु säìketyam—as an assignation; pärihäsyam—jokingly; vä—or; stobham—as musical entertainment; helanam—neglectfully; eva—certainly; vä—or; vaikuëöha—of the Lord; näma-grahaëam—chanting the holy name; açeña— unlimited; agha-haram—neutralizing the effect of sinful life; viduù—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. SB 6.2.15 Srila Vishvanath Thakur: What type of chanting destroys all sins? This is expressed by showing how even lesser degrees of quality in chanting still have effect. Saìketyam means chanting while referring to some one like a son. The suffix ya added to saëketa has the meaning ‚relating to convention.‛ All the terms mentioned should be understood to be in the instrumental case: by calling the name of a son, joking, etc. Pärihäsyam means calling jokingly, but with affection, not with criticism. ‚O famous one! Your fame is like that of Kåñëa, since you can save me!‛ Stobham means to chant the name in order to provide proper meter during a discourse or song. Helanam means that the name of the Lord is uttered with disregard, without attention. Hela is used similarly in a phrase like ‚Kåñëa lifted Govardhana casually (helayä).‛ Others cannot utter the name so much as those who utter the name of Kåñëa casually while eating, playing or sleeping. This chanting is also without criticism or disrespect.

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nindäà bhagavataù çåëvaàs tat-parasya janasya vä tato näpaiti yaù so 'pi yäty adhaù sukåtäc cyutaù Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or His faithful devotee will certainly fall down, bereft of his pious credit. SB 10.74.40 ऩततत् स्खसरतो बग्न् सन्दष्टस्तप्त आहत् हरयरयत्मवशेनाह ऩुभान्नाहहतत मातना्||15|| patitaù—fallen down; skhalitaù—slipped; bhagnaù—having broken his bones; sandañöaù—bitten; taptaù—severely attacked by fever or similar painful conditions; ähataù—injured; hariù—Lord Kåñëa; iti—thus; avaçena— accidentally; äha—chants; pumän—a person; na—not; arhati—deserves; yätanäù—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.

As stated in Bhagavad-gétä (8.6): yaà yaà väpi smaran bhävaà tyajaty ante kalevaram taà tam evaiti kaunteya sadä tad-bhäva-bhävitaù "Whatever state of being one remembers when he quits his body, that state he will attain without fail." If one practices chanting the Hare Kåñëa mantra, he is naturally expected to chant Hare Kåñëa when he meets with some accident.

Even without such practice, however, if one somehow or other chants the holy name of the Lord (Hare Kåñëa) when he meets with an accident and dies, he will be saved from hellish life after death.

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गुरूणािं च रघूनािं च गुरूणण च रघूतन च

प्रामस्वचत्तातन ऩाऩानािं ऻात्वोक्तातन भहवषहसब्||16|| gurüëäm—heavy; ca—and; laghünäm—light; ca—also; gurüëi—heavy; ca— and; laghüni—light; ca—also; präyaçcittäni—the processes of atonement; päpänäm—of sinful activities; jïätvä—knowing perfectly well; uktäni—have been prescribed; mahä-åñibhiù—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 Kåñëa mantra, however, vanquishes all the effects of sinful activities, regardless of whether heavy or light.

Srila Prabhuapada comments:: In this regard, Çréla Viçvanätha Cakravarté Öhäkura describes an incident that took place when Sämba was rescued from the punishment of the Kauravas. Sämba fell in love with the daughter of Duryodhana, and since according to kñatriya custom one is not offered a kñatriya's daughter unless he displays his chivalrous valor, Sämba abducted her. Consequently Sämba was arrested by the Kauravas. Later, when Lord Balaräma came to rescue him, there was an argument about Sämba's release.

Since the argument was not settled, Balaräma showed His power in such a way that all of Hastinäpura trembled and would have been vanquished as if by a great earthquake. Then the matter was settled, and Sämba married Duryodhana's daughter. ThePurport is that one should take shelter of KåñëaBalaräma, the Supreme Personality of Godhead, whose protective power is so great that it cannot be equaled in the material world. However powerful the reactions of one's sins, they will immediately be vanquished if one chants the name of Hari, Kåñëa, Balaräma or Näräyaëa. तैस्तान्मघातन ऩूमन्ते तऩोदानव्रताददसब् नाधभहजिं तिृदमिं तदऩीशाङ्तिसेवमा||17||

taiù—by those; täni—all those; aghäni—sinful activities and their results; püyante—become vanquished; tapaù—austerity; däna—charity; vrataädibhiù—by vows and other such activities; na—not; adharma-jam—produced from irreligious actions; tat—of that; hådayam—the heart; tat—that; api—also; 80

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éça-aìghri—of the lotus feet of the Lord; sevayä—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.

Srila Prabhupada comments:: As stated in Çrémad-Bhägavatam (11.2.42), bhaktiù pareçänubhavo viraktir anyatra ca: devotional service is so powerful that one who performs devotional service is immediately freed from all sinful desires. All desires within this material world are sinful because material desire means sense gratification, which always involves action that is more or less sinful.

Pure bhakti, however, is anyäbhiläñitä-çünya; in other words, it is free from material desires, which result from karma and jïäna. One who is situated in devotional service no longer has material desires, and therefore he is beyond sinful life. Material desires should be completely stopped. Otherwise, although one's austerities, penances and charity may free one from sin for the time being, one's desires will reappear because his heart is impure. Thus he will act sinfully and suffer. अऻानादथवा ऻानादत्ु तभवरोकनाभ मत ्

सङ्कीततहतभघिं ऩिंस ु ो दहे देधो मथानर्||18|| ajïänät—out of ignorance; athavä—or; jïänät—with knowledge; uttamaçloka—of the Supreme Personality of Godhead; näma—the holy name; yat—that which; saìkértitam—chanted; agham—sin; puàsaù—of a person; dahet—burns to ashes; edhaù—dry grass; yathä—just as; analaù—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.

Srila Prabhupada comments:: Fire will act, regardless of whether handled by an innocent child or by someone well aware of its power. For example, if a field of straw or dry grass is set afire, either by an elderly man who knows the power of fire or by a child who does not, the grass will be burned to ashes.

Similarly, one may or may not know the power of chanting the Hare Kåñëa mantra, but if one chants the holy name he will become free from all sinful 81

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reactions. मथागदिं वीमहतभभुऩमुक्तिं मदृच्छमा

अजानतोऽप्मात्भगुणिं कुमाहन्भन्त्रोऽप्मुदारृत्||19|| yathä—just like; agadam—medicine; vérya-tamam—very powerful; upayuktam—properly taken; yadåcchayä—somehow or other; ajänataù—by a person without knowledge; api—even; ätma-guëam—its own potency; kuryät—manifests; mantraù—the Hare Kåñëa mantra; api—also; udähåtaù— 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.

Srila Vishvanath Chakravarti Thakur: Not only does the name destroy sin, but it bestows prema for the Lord. Another example is given. Véryatamam stands for véryavattamam (having the most power). Omission of vat is poetic license. Yadåcchayä means suddenly, without knowing. Strong medicine taken (upayuktam) without knowing, produces its qualities of curing disease, giving strength and nourishment. Similarly the name, the uttered form of mantra, or a mantra composed of the name of the Lord, when chanted, gives its effects. One does not have to know the powers of the name in order for it to have effect. श्रीशुक उवाच

त एविं सुववतनणॉम धभं बागवतिं नऩ ृ

तिं माम्मऩाशास्न्नभुच् ह म ववप्रिं भत्ृ मोयभभ ू ुचन ्||20|| Çré Çukadeva Gosvämé continued: My dear King, having thus perfectly judged the principles of devotional service with reasoning and arguments, the order carriers of Lord Viñëu released the brähmaëa Ajämila from the bondage of the Yamadütas and saved him from imminent death.

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इतत प्रत्मुददता माम्मा दत ू ा मात्वा मभास्न्तकभ ्

मभयाऻे मथा सवहभाचचऺुयरयन्दभ ||21|| iti—thus; pratyuditäù—having been replied to (by the order carriers of Viñëu); yämyäù—the servants of Yamaräja; dütäù—the messengers; yätvä—going; yama-antikam—to the abode of Lord Yamaräja; yama-räjïe—unto King Yamaräja; yathä—duly; sarvam—everything; äcacakñuù—informed in full detail; arindama—O subduer of the enemies.

My dear Mahäräja Parékñit, O subduer of all enemies, after the servants of Yamaräja had been answered by the order carriers of Lord Viñëu, they went to Yamaräja and explained to him everything that had happened.

Srila Prabhupada comments:: In this verse the word pratyuditäù is very significant. The servants of Yamaräja are so powerful that they can never be hindered anywhere, but this time they were baffled and disappointed in their attempt to take away a man they considered sinful. Therefore they immediately returned to Yamaräja and described to him everything that had happened. द्ववज् ऩाशाद्ववतनभक् ुह तो गतबी् प्रकृततिं गत्

ववन्दे सशयसा ववष्णो् ककङ्कयान्दशहनोत्सव्||23|| dvijaù—the brähmaëa (Ajämila); päçät—from the noose; vinirmuktaù—being released; gata-bhéù—freed from fear; prakåtim gataù—came to his senses; vavande—offered his respectful obeisances; çirasä—by bowing his head; viñëoù—of Lord Viñëu; kiìkarän—unto the servants; darçana-utsavaù—very pleased by seeing them.

Having been released from the nooses of Yamaräja's servants, the brähmaëa Ajämila, now free from fear, came to his senses and immediately offered obeisances to the Viñëudütas 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 Yamaräja.

Srila Prabhupada comments:: Vaiñëavas are also Viñëudütas because they carry out the orders of Kåñëa. Lord Kåñëa is very eager for all the conditioned souls rotting in this material world to surrender to Him and be saved from material pangs in this life and punishment in hellish conditions after death. A 83

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Vaiñëava therefore tries to bring conditioned souls to their senses. Those who are fortunate like Ajämila are saved by the Viñëudütas, or Vaiñëavas, and thus they return back home, back to Godhead. तिं वववऺुभसबप्रेत्म भहाऩुरुषककङ्कया्

सहसा ऩवमतस्तस्म तत्रान्तदह चधये ऽनघ ||23|| tam—him (Ajämila); vivakñum—desiring to speak; abhipretya—understanding; mahäpuruña-kiìkaräù—the order carriers of Lord Viñëu; sahasä—suddenly; paçyataù tasya—while he looked on; tatra—there; antardadhire—disappeared; anagha—O sinless Mahäräja Parékñit.

O sinless Mahäräja Parékñit, the order carriers of the Supreme Personality of Godhead, the Viñëudütas, saw that Ajämila was attempting to say something, and thus they suddenly disappeared from his presence.

Srila Prabhupada comments:: The çästras say: päpiñöhä ye duräcärä deva-brähmaëa-nindakäù apathya-bhojanäs teñäm akäle maraëaà dhruvam "For persons who are päpiñöha, very sinful, and duräcära, misbehaved or very unclean in their habits, who are against the existence of God, who disrespect Vaiñëavas and brähmaëas, and who eat anything and everything, untimely death is sure." It is said that in Kali-yuga one has a maximum lifetime of one hundred years, but as people become degraded, the duration of their lives decreases (präyeëälpäyuñaù). Because Ajämila was now free from all sinful reactions, his lifetime was extended, even though he was to have died immediately. When the Viñëudütas saw Ajämila trying to say something to them, they disappeared to give him a chance to glorify the Supreme Lord.

Since all his sinful reactions had been vanquished, he was now prepared to glorify the Lord. Indeed, one cannot glorify the Lord unless one is completely free from all sinful activities.

Srila Vishvanath Chakravarti Thakur:: Though Ajämila had some remaining time left, because of sins, his life span was reduced according to 84

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scriptural laws. Knowing this, the servants of Yama began pulling him from his body. This time was designated as his time of death, but actually because of the destruction of his sins, his life did not end at that time. Thus the Viñëudütas disappeared, since he had remaining time left. अजासभरोऽप्मथाकण्मह दत ू ानािं मभकृष्णमो् धभं बागवतिं शुि​िं त्रैवेद्मिं च गुणाश्रमभ ्||24|| बस्क्तभान्बगवत्माशु भाहात्म्मश्रवणािये ्

अनत ु ाऩो भहानासीत्स्भयतोऽशुबभात्भन्||25|| ajämilaù—Ajämila; api—also; atha—thereafter; äkarëya—hearing; dütänäm— of the order carriers; yama-kåñëayoù—of Yamaräja and Lord Kåñëa; dharmam—actual religious principles; bhägavatam—as described in ÇrémadBhägavatam, or concerning the relationship between the living being and the Supreme Personality of Godhead; çuddham—pure; trai-vedyam—mentioned in three Vedas; ca—also; guëa-açrayam—material religion, under the modes of material nature; bhakti-män—a pure devotee (cleansed of the modes of material nature); bhagavati—unto the Supreme Personality of Godhead; äçu— immediately; mähätmya—glorification of the name, fame, etc.; çravaëät— because of hearing; hareù—of Lord Hari; anutäpaù—regret; mahän—very great; äsét—there was; smarataù—remembering; açubham—all the inglorious activities; ätmanaù—done by himself.

After hearing the discourses between the Yamadütas and the Viñëudütas, Ajämila 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, Ajämila 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.

Srila Vishvanth Chakravarti Thakur:: Hearing the pure dharma beyond the guëas approved by the Lord from the servants of Viñëu and the impure

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dharma which takes shelter of the guëas, recommended in the three Vedas, from the servants of Yama, Ajämila became a devotee.

Srila Prabhupada comments:: In Bhagavad-gétä (2.45) Lord Kåñëa told Arjuna: traiguëya-viñayä vedä nistraiguëyo bhavärjuna nirdvandvo nitya-sattva-stho niryoga-kñema ätmavän "The Vedas mainly deal with the subject of the three modes of material nature.

Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self."

The Vedic principles certainly prescribe a gradual process for rising to the spiritual platform, but if one remains attached to the Vedic principles, there is no chance of his being elevated to spiritual life. Kåñëa therefore advised Arjuna to perform devotional service, which is the process of transcendental religion.

The transcendental position of devotional service is also confirmed in ÇrémadBhägavatam (1.2.6). Sa vai puàsäà paro dharmo yato bhaktir adhokñaje.

Bhakti, devotional service, is paro dharmaù, transcendental dharma; it is not material dharma.

People generally think that religion should be pursued for material profit.

This may be suitable for persons interested in material life, but one who is interested in spiritual life should be attached to paro dharmaù, the religious principles by which one becomes a devotee of the Supreme Lord (yato bhaktir adhokñaje). The bhägavata religion teaches that the Lord and the living entity are eternally related and that the duty of the living entity is to surrender to the Lord. When one is situated on the platform of devotional service, one is freed from impediments and completely satisfied (ahaituky apratihatä yayätmä suprasédati). Having been elevated to that platform, Ajämila began to lament for his past materialistic activities and glorify the name, fame, form and pastimes of the Supreme Personality of Godhead. अहो भे ऩयभिं कष्टभबूदववस्जतात्भन् मेन ववप्राववतिं ब्रह्भ वष ृ ल्मािं जामतात्भना||26||

Ajämila said: Alas, being a servant of my senses, how degraded I became! I fell down from my position as a duly qualified brähmaëa and begot children in the 86

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womb of a prostitute.

Srila Prabhupada comments:: The men of the higher classes—the brähmaëas, kñatriyas and vaiçyas—do not beget children in the wombs of lower-class women. Therefore the custom in Vedic society is to examine the horoscopes of a girl and boy being considered for marriage to see whether their combination is suitable.

Vedic astrology reveals whether one has been born in the vipra-varëa, kñatriya-varëa, vaiçya-varëa or çüdra-varëa, according to the three qualities of material nature. This must be examined because a marriage between a boy of the vipra-varëa and a girl of the çüdra-varëa is incompatible; married life would be miserable for both husband and wife. Consequently a boy should marry a girl of the same category.

Of course, this is trai-guëya, a material calculation according to the Vedas, but if the boy and girl are devotees there need be no such considerations. A devotee is transcendental, and therefore in a marriage between devotees, the boy and girl form a very happy combination. चधङ्भािं ववगदहहतिं सतद्भदह ष्ु कृतिं कुरकज्जरभ ् दहत्वा फारािं सतीिं मोऽहिं सुयाऩीभसतीभगाभ ् ||27|| dhik mäm—all condemnation upon me; vigarhitam—condemned; sadbhiù— by honest men; duñkåtam—who has committed sinful acts; kula-kajjalam— who has defamed the family tradition; hitvä—giving up; bäläm—a young wife; satém—chaste; yaù—who; aham—I; suräpém—with a woman accustomed to drinking wine; asatém—unchaste; agäm—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!

Srila Prabhupada comments:: This is the mentality of one who is becoming a pure devotee. When one is elevated to the platform of devotional service by the grace of the Lord and the spiritual master, one first regrets his past sinful activities. This helps one advance in spiritual life. The Viñëudütas had given Ajämila the chance to become a pure devotee, and the duty of a pure devotee is to regret his past sinful activities in illicit sex, intoxication, meat-eating and gambling. Not only should one give up his past bad habits, but he must always 87

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regret his past sinful acts. This is the standard of pure devotion. वि ृ ावनाथौ वऩतयौ नान्मफन्धू तऩस्स्वनौ

अहो भमाधुना त्मक्तावकृतऻेन नीचवत ्||28|| våddhau—old; anäthau—who had no other person to look after their comforts; pitarau—my father and mother; na anya-bandhü—who had no other friend; tapasvinau—who underwent great difficulties; aho—alas; mayä—by me; adhunä—at that moment; tyaktau—were given up; akåta-jïena—ungrateful; néca-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.

Srila Prabhupada comments::According to Vedic civilization, everyone has the responsibility for taking care of brähmaëas, old men, women, children and cows. This is the duty of everyone, especially an upper-class person. Because of his association with a prostitute, Ajämila abandoned all his duties. Regretting this, Ajämila now considered himself quite fallen. सोऽहिं व्मक्तिं ऩततष्मासभ नयके बश ृ दारुणे

धभह्ना् कासभनो मत्र ववन्दस्न्त मभमातना्||29|| saù—such a person; aham—I; vyaktam—it is now clear; patiñyämi—will fall down; narake—in hell; bhåça-däruëe—most miserable; dharma-ghnäù—they who break the principles of religion; käminaù—who are too lusty; yatra— where; vindanti—undergo; yama-yätanäù—the miserable conditions imposed

by Yamaräja.

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. ककसभदिं स्वप्न आहो स्स्वत्साऺाद्दृष्टसभहाद्भत ु भ्

क्व माता अद्म ते मे भािं व्मकषहन्ऩाशऩाणम्||30|| kim—whether; idam—this; svapne—in a dream; äho svit—or; säkñät—directly; dåñöam—seen; iha—here; adbhutam—wonderful; kva—where; yätäù—have gone; adya—now; te—all of them; ye—who; mäm—me; vyakarñan—were dragging; päça-päëayaù—with ropes in their hands.

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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? अथ ते क्व गता् ससिावचत्वायवचारुदशहना् व्माभोचमन्नीमभानिं फद्र्धवा ऩाशैयधो बुव्||32|| atha—thereafter; te—those persons; kva—where; gatäù—went; siddhäù— liberated; catväraù—four personalities; cäru-darçanäù—extremely beautiful to see; vyämocayan—they released; néyamänam—me, who was being carried away; baddhvä—being arrested; päçaiù—by ropes; adhaù bhuvaù— 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?

Srila Prabhupada comments:: As we have learned from the descriptions in the Fifth Canto, the hellish planets are situated in the lower portions of this universe. Therefore they are called adho bhuvaù. Ajämila could understand that the Yamadütas had come from that region. अथावऩ भे दब ह स्म ववफुधोत्तभदशहने ु ग

बववतव्मिं भङ्गरेन मेनात्भा भे प्रसीदतत||32|| atha—therefore; api—although; me—of me; durbhagasya—so unfortunate; vibudha-uttama—exalted devotees; darçane—because of seeing; bhavitavyam—there must be; maìgalena—auspicious activities; yena—by which; ätmä—self; me—my; prasédati—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.

Srila Prabhupada comments:: As stated in Caitanya-caritämåta (Madhya 22.54): 'sädhu-saìga', 'sädhu-saìga'—sarva-çästre kaya lava-mätra sädhu-saìge sarva-siddhi haya 89

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"Association with devotees is recommended by all the çästras because by even a moment of such association one can receive the seed for all perfection."

In the beginning of his life Ajämila was certainly very pure, and he associated with devotees and brähmaëas; because of that pious activity, even though he was fallen, he was inspired to name his son Näräyaëa. Certainly this was due to good counsel given from within by the Supreme Personality of Godhead.

As the Lord says in Bhagavad-gétä (15.15), sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The Lord, who is situated in everyone's heart, is so kind that if one has ever rendered service to Him, the Lord never forgets him. Thus the Lord, from within, gave Ajämila the opportunity to name his youngest son Näräyaëa so that in affection he would constantly call "Näräyaëa! Näräyaëa!" and thus be saved from the most fearful and dangerous condition at the time of his death.Such is the mercy of Kåñëa.

Guru-kåñëa-prasäde päya bhakti-latä-béja: [Cc. Madhya 19.151] by the mercy of the guru and Kåñëa, one receives the seed of bhakti. This association saves a devotee from the greatest fear. In our Kåñëa consciousness movement we therefore change a devotee's name to a form that reminds him of Viñëu. If at the time of death the devotee can remember his own name, such as Kåñëadäsa or Govinda däsa, he can be saved from the greatest danger.

Therefore the change of names at the time of initiation is essential. The Kåñëa consciousness movement is so meticulous that it gives one a good opportunity to remember Kåñëa somehow or other.

Srila Vishvanath chakravarti Thakur:: There must have been some auspicious acts as a cause for seeing the best of the devatäs. One must assume the mercy of some devotee, because without that the seed of bhakti cannot be sown. And because of that mercy, he called his son Näräyaëa. अन्मथा सिमभाणस्म नाशुचेवष ह ृ रीऩते्

वैकुण्ठनाभग्रहणिं स्जह्वा वक्तुसभहाहहतत||33|| anyathä—otherwise; mriyamäëasya—of a person who is just ready for death; na—not; açuceù—most unclean; våñalé-pateù—the keeper of a prostitute; vaikuëöha—of the Lord of Vaikuëöha; näma-grahaëam—the chanting of the 90

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holy name; jihvä—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 Vaikuëöhapati when I was just ready to die? Certainly it could not have been possible.

Srila Prabhupada comments:: The name Vaikuëöhapati, which means "the master of the spiritual world," is not different from the name Vaikuëöha.

Ajämila, who was now a realized soul, could understand that because of his past spiritual activities in devotional service, he had gotten this opportunity to chant the holy name of Vaikuëöhapati in his horrible condition at the time of death. क्व चाहिं ककतव् ऩाऩो ब्रह्भ्नो तनयऩत्रऩ् क्व च नायामणेत्मेतद्भगवन्नाभ भङ्गरभ ्||34|| kva—where; ca—also; aham—I; kitavaù—a cheater; päpaù—all sins personified; brahma-ghnaù—the killer of my brahminical culture; nirapatrapaù—shameless; kva—where; ca—also; näräyaëa—Näräyaëa; iti— thus; etat—this; bhagavat-näma—the holy name of the Supreme Personality of Godhead; maìgalam—all-auspicious.

Ajämila continued: I am a shameless cheater who has killed his brahminical culture. Indeed, I am sin personified. Where am I in comparison to the allauspicious chanting of the holy name of Lord Näräyaëa?

SRILA PRABHUPADA COMMENTS::Those engaged in broadcasting the holy name of Näräyaëa, Kåñëa, through the Kåñëa consciousness movement should always consider what our position was before we came and what it is now. We had fallen into abominable lives as meat-eaters, drunkards and woman hunters who performed all kinds of sinful activities, but now we have been given the opportunity to chant the Hare Kåñëa mantra. Therefore we should always appreciate this opportunity. By the grace of the Lord we are opening many branches, and we should use this good fortune to chant the holy name of the Lord and serve the Supreme Personality of Godhead directly. We must be conscious of the difference between our present and past conditions and should always be very careful not to fall from the most exalted life.

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सोऽहिं तथा मततष्मासभ मतचचत्तेस्न्द्रमातनर् मथा न बूम आत्भानभन्धे तभसस भज्जमे||35|| saù—such a person; aham—I; tathä—in that way; yatiñyämi—I shall endeavor; yata-citta-indriya—controlling the mind and senses; anilaù—and the internal airs; yathä—so that; na—not; bhüyaù—again; ätmänam—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.

SRILA PRABHUPADA COMMENTS:: Every one of us should have this determination. We have been elevated to an exalted position by the mercy of Kåñëa and the spiritual master, and if we remember that this is a great opportunity and pray to Kåñëa that we will not fall again, our lives will be successful. ववभुच्म तसभभिं फन्धभववद्माकाभकभहजभ ् सवहबत ू सरृ ु च्छान्तो भैत्र् करुण आत्भवान ्

भोचमे ग्रस्तभात्भानिं मोवषन्भय्मात्भभाममा ववक्रीडडतो ममैवाहिं क्रीडाभग ृ इवाधभ्||36-37|| vimucya—having become free from; tam—that; imam—this; bandham— bondage; avidyä—due to ignorance; käma—due to lusty desire; karma-jam— caused by activities; sarva-bhüta—of all living entities; suhåt—friend; çäntaù— very peaceful; maitraù—friendly; karuëaù—merciful; ätma-vän—self-realized; mocaye—I shall disentangle; grastam—encaged; ätmänam—my soul; yoñitmayyä—in the form of woman; ätma-mäyayä—by the illusory energy of the Lord; vikréòitaù—played with; yayä—by which; eva—certainly; aham—I; kréòä-mågaù—a controlled animal; iva—like; adhamaù—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.

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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 Kåñëa consciousness.

SRILA PRABHUPADA COMMENTS::This should be the standard of determination for all Kåñëa conscious persons. A Kåñëa conscious person should free himself from the clutches of mäyä, and he should also be compassionate to all others suffering in those clutches. The activities of the Kåñëa consciousness movement are meant not only for oneself but for others also. This is the perfection of Kåñëa consciousness. One who is interested in his own salvation is not as advanced in Kåñëa consciousness as one who feels compassion for others and who therefore propagates the Kåñëa consciousness movement. Such an advanced devotee will never fall down, for Kåñëa will give him special protection. That is the sum and substance of the Kåñëa consciousness movement. Everyone is like a play toy in the hands of the illusory energy and is acting as she moves him. One should come to Kåñëa consciousness to release oneself and also to release others. भभाहसभतत दे हादौ दहत्वासभथ्माथहधीभहततभ ् धास्मे भनो बगवतत शुि​िं तत्कीतहनाददसब्||38|| 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 Kåñëa.

SRILA PRABHUPADA COMMENTS::How a living entity becomes a victim of the material condition is lucidly explained in this verse. The beginning is to misidentify the body as one's self. Therefore Bhagavad-gétä begins with the spiritual instruction that one is not the body, but is within the body. This consciousness can be possible only if one chants the holy name of Kåñëa, the Hare Kåñëa mahä-mantra, and always keeps oneself in the association of devotees. This is the secret of success. Therefore we stress that one should chant the holy name of the Lord and keep oneself free from the contaminations of this material world, especially the contaminations of lusty 93

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desires for illicit sex, meat-eating, intoxication and gambling. With determination, one should vow to follow these principles and thus be saved from the miserable condition of material existence. The first necessity is to become freed from the bodily concept of life. श्रीशुक उवाच इतत जातसतु नवेद् ऺणसङ्गेन साधष ु ु

गङ्गाद्वायभऩ ु ेमाम भक् ु तसवाहनफ ु न्धन्||39|| iti—thus; jäta-sunirvedaù—(Ajämila) who had become detached from the material conception of life; kñaëa-saìgena—by a moment's association; sädhuñu—with devotees; gaìgä-dväram—to Hardwar (hari-dvära), the doorway to Hari (because the Ganges begins there, Hardwar is also called gaìgä-dvära); upeyäya—went; mukta—being freed from; sarvaanubandhanaù—all kinds of material bondage.

Because of a moment's association with devotees [the Viñëudütas], Ajämila detached himself from the material conception of life with determination. Thus freed from all material attraction, he immediately started for Hardwar.

SRILA PRABHUPADA COMMENTS::The word mukta-sarvänubandhanaù indicates that after this incident, Ajämila, not caring for his wife and children, went straight to Hardwar for further advancement in his spiritual life. Our Kåñëa consciousness movement now has centers in Våndävana and Navadvépa so that those who want to live a retired life, whether they be devotees or not, can go there and with determination give up the bodily concept of life. One is welcome to live in those holy places for the rest of his life in order to achieve the highest success by the very simple method of chanting the holy name of the Lord and taking prasäda. Thus one may return home, back to Godhead.

We do not have a center in Hardwar, but Våndävana and Çrédhäma Mäyäpur are better for devotees than any other places. स तस्स्भन्दे वसदन आसीनो मोगभास्स्थत् प्रत्मारृतेस्न्द्रमग्राभो मम ु ोज भन आत्भतन||40|| saù—he (Ajämila); tasmin—at that place (Hardwar); deva-sadane—in one Viñëu temple; äsénaù—being situated; yogam ästhitaù—performed bhaktiyoga; pratyähåta—withdrawn from all activities of sense gratification; indriyagrämaù—his senses; yuyoja—he fixed; manaù—the mind; ätmani—on the self or the Supersoul, the Supreme Personality of Godhead.

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In Hardwar, Ajämila took shelter at a Viñëu temple, where he executed the process of bhakti-yoga. He controlled his senses and fully applied his mind in the service of the Lord. ततो गुणेभम आत्भानिं ववमुज्मात्भसभाचधना

मम ु ुजे बगविास्म्न ब्रह्भण्मनुबवात्भतन||41|| tataù—thereafter; guëebhyaù—from the modes of material nature; ätmänam— the mind; viyujya—detaching; ätma-samädhinä—by being fully engaged in devotional service; yuyuje—engaged; bhagavat-dhämni—in the form of the Lord; brahmaëi—which is Para-brahman (not idol worship); anubhavaätmani—which is always thought of (beginning from the lotus feet and gradually progressing upward).

Ajämila 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.

SRILA PRABHUPADA COMMENTS:: If one worships the Deity in the temple, one's mind will naturally be absorbed in thought of the Lord and His form.

There is no distinction between the form of the Lord and the Lord Himself.

Therefore bhakti-yoga is the most easy system of yoga. Yogés try to concentrate their minds upon the form of the Supersoul, Viñëu, within the heart, but this same objective is easily achieved when one's mind is absorbed in the Deity worshiped in the temple. In every temple there is a transcendental form of the Lord, and one may easily think of this form. By seeing the Lord during ärati, by offering bhoga and by constantly thinking of the form of the Deity, one becomes a first-class yogé. This is the best process of yoga, as confirmed by the Supreme Personality of Godhead in Bhagavad-gétä (6.47): yoginäm api sarveñäà mad-gatenäntarätmanä çraddhävän bhajate yo mäà sa me yuktatamo mataù "Of all yogés, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all." The first-class yogé is he who controls his senses and detaches himself from material activities by always thinking of the form of the Lord.

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मह्मुऩ ह ायतधीस्तस्स्भन्नद्राऺीत्ऩुरुषान्ऩुय्

उऩरभमोऩरब्धान्प्राग्ववन्दे सशयसा द्ववज्||42|| yarhi—when; upärata-dhéù—his mind and intelligence were fixed; tasmin—at that time; adräkñét—had seen; puruñän—the persons (the order carriers of Lord Viñëu); puraù—before him; upalabhya—getting; upalabdhän—who were gotten; präk—previously; vavande—offered obeisances; çirasä—by the head; dvijaù—the brähmaëa.

When his intelligence and mind were fixed upon the form of the Lord, the brähmaëa Ajämila 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.

SRILA PRABHUPADA COMMENTS::The Viñëudütas who had rescued Ajämila came before him again when his mind was firmly fixed upon the form of the Lord. The Viñëudütas had gone away for some time to give Ajämila a chance to become firmly fixed in meditation upon the Lord. Now that his devotion had matured, they returned to take him. Understanding that the same Viñëudütas had returned, Ajämila offered them his obeisances by bowing down before them. दहत्वा करेवयिं तीथे गङ्गामािं दशहनादनु

सद्म् स्वरूऩिं जगह ृ े बगवत्ऩाववहवततहनाभ ्||43|| hitvä—giving up; kalevaram—the material body; térthe—in the holy place; gaìgäyäm—on the bank of the Ganges; darçanät anu—after seeing; sadyaù— immediately; sva-rüpam—his original spiritual form; jagåhe—he assumed; bhagavat-pärçva-vartinäm—which is fit for an associate of the Lord.

Upon seeing the Viñëudütas, Ajämila 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.

SRILA PRABHUPADA COMMENTS:: The Lord says in Bhagavad-gétä (4.9): janma karma ca me divyam evaà yo vetti tattvataù tyaktvä dehaà punar janma naiti mäm eti so 'rjuna 96

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"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."

Srila Prabhupada comments:: The result of perfection in Kåñëa consciousness is that after giving up one's material body, one is immediately transferred to the spiritual world in one's original spiritual body to become an associate of the Supreme Personality of Godhead. Some devotees go to Vaikuëöhaloka, and others go to Goloka Våndävana to become associates of Kåñëa. साकिं ववहामसा ववप्रो भहाऩरु ु षककङ्कयै ्

है भिं ववभानभारुह्म ममौ मत्र चश्रम् ऩतत्||44|| säkam—along; vihäyasä—by the path in the sky, or the airways; vipraù—the brähmaëa (Ajämila); mahäpuruña-kiìkaraiù—with the order carriers of Lord Viñëu; haimam—made of gold; vimänam—an airplane; äruhya—boarding; yayau—went; yatra—where; çriyaù patiù—Lord Viñëu, the husband of the goddess of fortune.

Accompanied by the order carriers of Lord Viñëu, Ajämila boarded an airplane made of gold. Passing through the airways, he went directly to the abode of Lord Viñëu, the husband of the goddess of fortune.

SRILA PRABHUPADA COMMENTS::For many years, material scientists have tried to go to the moon, but they are still unable to go there. However, the spiritual airplanes from the spiritual planets can take one back home, back to Godhead, in a second. The speed of such a spiritual plane can only be imagined. Spirit is finer than the mind, and everyone has experience of how swiftly the mind travels from one place to another. Therefore one can imagine the swiftness of the spiritual form by comparing it to the speed of the mind. In less than even a moment, a perfect devotee can return home, back to Godhead, immediately after giving up his material body. एविं स ववप्राववतसवहधभाह दास्मा् ऩतत् ऩतततो गह्महकभहणा तनऩात्मभानो तनयमे हतव्रत् सद्मो ववभक् ु तो बगवन्नाभ गह् ृ णन ्||45|| evam—in this way; saù—he (Ajämila); viplävita-sarva-dharmäù—who gave up 97

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all religious principles; däsyäù patiù—the husband of a prostitute; patitaù— fallen; garhya-karmaëä—by being engaged in abominable activities; nipätyamänaù—falling; niraye—in hellish life; hata-vrataù—who broke all his vows; sadyaù—immediately; vimuktaù—liberated; bhagavat-näma—the holy name of the Lord; gåhëan—chanting.

Ajämila was a brähmaëa 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 Yamaräja, but he was immediately rescued simply by a glimpse of the chanting of the holy name Näräyaëa. नात् ऩयिं कभहतनफन्धकृन्तनिं भुभुऺतािं तीथहऩदानुकीतहनात ्

न मत्ऩन ु ् कभहसु सज्जते भनो यजस्तभोभमािं कसररिं ततोऽन्मथा||46|| na—not; ataù—therefore; param—better means; karma-nibandha—the obligation to suffer or undergo tribulations as a result of fruitive activities; kåntanam—that which can completely cut off; mumukñatäm—of persons desiring to get out of the clutches of material bondage; tértha-pada—about the Supreme Personality of Godhead, at whose feet all the holy places stand; anukértanät—than constantly chanting under the direction of the bona fide spiritual master; na—not; yat—because; punaù—again; karmasu—in fruitive activities; sajjate—becomes attached; manaù—the mind; rajaù-tamobhyäm—by the modes of passion and ignorance; kalilam—contaminated; tataù— thereafter; anyathä—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.

SRILA PRABHUPADA COMMENTS::It has actually been seen that even after achieving so-called perfection, many karmés, jïänés and yogés become attached to material activities again. Many so-called svämés and yogés give up material 98

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activities as false (jagan mithyä), but after some time they nevertheless resume material activities by opening hospitals and schools or performing other activities for the benefit of the public. Sometimes they participate in politics, although still falsely declaring themselves sannyäsés, members of the renounced order. The perfect conclusion, however, is that if one actually desires to get out of the material world, he must take to devotional service, which begins with çravaëaà kértanaà viñëoù: [SB 7.5.23] chanting and hearing the glories of the Lord. The Kåñëa consciousness movement has actually proved this. In the Western countries, many young boys who were addicted to drugs and who had many other bad habits, which they could not give up, abandoned all those propensities and very seriously engaged in chanting the glories of the Lord as soon as they joined the Kåñëa consciousness movement.

In other words, this process is the perfect method of atonement for actions performed in rajaù and tamaù (passion and ignorance). As stated in ÇrémadBhägavatam (1.2.19): tadä rajas-tamo-bhäväù käma-lobhädayaç ca ye ceta etair anäviddhaà sthitaà sattve prasédati As a result of rajaù and tamaù, one becomes increasingly lusty and greedy, but when one takes to the process of chanting and hearing, one comes to the platform of goodness and becomes happy. As he advances in devotional service, all his doubts are completely eradicated (bhidyate hådaya-granthiç chidyante sarva-saàçayäù). Thus the knot of his desire for fruitive activities is cut to pieces. म एतिं ऩयभिं गुह्मसभततहासभघाऩहभ ् शण ृ ुमाच्रिमा मुक्तो मवच बक्त्मानुकीतहमेत ् न वै स नयकिं मातत नेक्षऺतो मभककङ्कयै ्

मद्मप्मभङ्गरो भत्मो ववष्णर ु ोके भहीमते||47-48|| yaù—anyone who; etam—this; paramam—very; guhyam—confidential; itihäsam—historical narration; agha-apaham—which frees one from all reactions to sins; çåëuyät—hears; çraddhayä—with faith; yuktaù—endowed; yaù—one who; ca—also; bhaktyä—with great devotion; anukértayet—repeats; na—not; vai—indeed; saù—such a person; narakam—to hell; yäti—goes; na— not; ékñitaù—is observed; yama-kiìkaraiù—by the order carriers of Yamaräja; yadi api—although; amaìgalaù—inauspicious; martyaù—a living entity with a 99

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material body; viñëu-loke—in the spiritual world; mahéyate—is welcomed and respectfully received.

Srila Prabhupada comments:: 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 Yamadütas, who carry out the orders of Yamaräja, 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. सिमभाणो हये नाहभ गण ृ न्ऩुत्रोऩचारयतभ ्

अजासभरोऽप्मगािाभ ककभत ु श्रिमा गण ृ न ्||49|| mriyamäëaù—at the time of death; hareù näma—the holy name of Hari; gåëan—chanting; putra-upacäritam—indicating his son; ajämilaù—Ajämila; api—even; agät—went; dhäma—to the spiritual world; kim uta—what to speak of; çraddhayä—with faith and love; gåëan—chanting.

While suffering at the time of death, Ajämila 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?

SRILA PRABHUPADA COMMENTS::At the time of death one is certainly bewildered because his bodily functions are in disorder. At that time, even one who throughout his life has practiced chanting the holy name of the Lord may not be able to chant the Hare Kåñëa mantra very distinctly. Nevertheless, such a person receives all the benefits of chanting the holy name. While the body is fit therefore, why should we not chant the holy name of the Lord loudly and distinctly? If one does so, it is quite possible that even at the time of death he will be properly able to chant the holy name of the Lord with love and faith. In conclusion, one who chants the holy name of the Lord constantly is guaranteed to return home, back to Godhead, without a doubt.

Srila Vishvanath Chakrvarti Thakur:: Concluding the story, Çukadeva gives the conclusion about the glories of the name in one sentence, in order to give full understanding. He chanted without faith, since he was dying. What will 100

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happen if one chants with faith? He chanted while dying. What will happen if one chants while living? He chanted to indicate his son. What will happen if one chants to indicate the Lord? Aj채mila was most sinful. What will happen of a sinless person chants? These four conditions are mentioned.

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Chapter three श्रीयाजोवाच

तनशम्म दे व् स्वबटोऩवणणहतिं प्रत्माह ककिं तानवऩ धभहयाज् एविं हताऻो ववहतान्भुयाये नद ै े सशकैमहस्म वशे जनोऽमभ ्||1|| çré-räjä uväca—the King said; niçamya—after hearing; devaù—Lord Yamaräja; sva-bhaöa—of his own servants; upavarëitam—the statements; pratyäha— replied; kim—what; tän—unto them; api—also; dharma-räjaù—Yamaräja, the superintendent of death and the judge of religious and irreligious activities; evam—thus; hata-äjïaù—whose order was foiled; vihatän—who were defeated; muräreù naideçikaiù—by the order carriers of Muräri, Kåñëa; yasya— of whom; vaçe—under the subjugation; janaù ayam—all the people of the world.

King Parékñit said: O my lord, O Çukadeva Gosvämé, Yamaräja is the controller of all living entities in terms of their religious and irreligious activities, but his order had been foiled. When his servants, the Yamadütas, informed him of their defeat by the Viñëudütas, who had stopped them from arresting Ajämila, what did he reply?

Srila Vishvanath Chakravarti Thakura:: In the Third Chapter, the servants of Yama relate to Yama how the servants of Viñëu disrespected him, and Yama teaches them the astonishing power of bhakti. Though Yama was disrespected by the servants of Viñëu and his own servants, he did not become angry but rather repented that he had not taught his servants about Viñëu.

The Third Chapter confirms the statements of the servants of Viñëu through the mouth of Yamaräja. It was mentioned in the last chapter that the servants of Yama told their master what had happened. (SB 6.2.21) Yamaräja asked and they replied. Parékñit then asks about this. The servants of Yama were obstructed by the order bearers of Viñëu. Thus Yama’s order was thwarted. मभस्म दे वस्म न दण्डबङ्ग् कुतवचनषे श्रुतऩूवह आसीत ्

एतन्भन ु े ववृ चतत रोकसिंशमिं न दह त्वदन्म इतत भे ववतनस्वचतभ ् ||2|| yamasya—of Yamaräja; devasya—the demigod in charge of judgment; na— 102

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not; daëòa-bhaìgaù—the breaking of the order; kutaçcana—from anywhere; åñe—O great sage; çruta-pürvaù—heard before; äsét—was; etat—this; mune— O great sage; våçcati—can eradicate; loka-saàçayam—the doubt of people; na—not; hi—indeed; tvat-anyaù—anyone other than you; iti—thus; me—by me; viniçcitam—concluded.

O great sage, never before has it been heard anywhere that an order from Yamaräja has been baffled. Therefore I think that people will have doubts about this that no one but you can eradicate. Since that is my firm conviction, kindly explain the reasons for these events. श्रीशुक उवाच बगवत्ऩरु ु षै याजन्माम्मा् प्रततहतोद्मभा्

ऩततिं ववऻाऩमाभासम ह िं सिंमभनीऩततभ ्||3|| ु भ çré-çukaù uväca—Çukadeva Gosvämé said; bhagavat-puruñaiù—by the order carriers of the Lord, the Viñëudütas; räjan—O King; yämyäù—the order carriers of Yamaräja; pratihata-udyamäù—whose efforts were defeated; patim—their master; vijïäpayäm äsuù—informed; yamam—Yamaräja; saàyamané-patim— the master of the city Saàyamané. Çré Çukadeva Gosvämé replied: My dear King, when the order carriers of Yamaräja were baffled and defeated by the order carriers of Viñëu, they approached their master, the controller of Saàyamané-puré and master of sinful persons, to tell him of this incident. मभदत ू ा ऊचु् कतत सन्तीह शास्तायो जीवरोकस्म वै प्रबो

त्रैववर्धमिं कुवहत् कभह परासबव्मस्क्तहे तव्||4|| yamadütäù ücuù—the order carriers of Yamaräja said; kati—how many; santi—are there; iha—in this world; çästäraù—controllers or rulers; jévalokasya—of this material world; vai—indeed; prabho—O master; traividhyam—under the three modes of material nature; kurvataù—performing; karma—activity; phala—of the results; abhivyakti—of the manifestation; hetavaù—causes.

The Yamadütas said: Our dear lord, how many controllers or rulers are there in this material world? How many causes are responsible for manifesting the 103

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various results of activities performed under the three modes of material nature [sattva-guëa, rajo-guëa and tamo-guëa]? Çréla Viçvanätha Cakravarté Öhäkura:: The Yamadütas, the order carriers of Yamaräja, were so disappointed that they asked their master, almost in great anger, whether there were many masters other than him. Furthermore, because the Yamadütas had been defeated and their master could not protect them, they were inclined to say that there was no need to serve such a master. If a servant cannot carry out the orders of his master without being defeated, what is the use of serving such a powerless master? मदद स्मफ ह वो रोके शास्तायो दण्डधारयण् ु ह

कस्म स्मातािं न वा कस्म भत्ृ मुवचाभत ृ भेव वा||5|| yadi—if; syuù—there are; bahavaù—many; loke—in this world; çästäraù— rulers or controllers; daëòa-dhäriëaù—who punish the sinful men; kasya—of whom; syätäm—there may be; na—not; vä—or; kasya—of whom; måtyuù— distress or unhappiness; ca—and; amåtam—happiness; eva—certainly; vä—or.

If in this universe there are many rulers and justices who disagree about punishment and reward, their contradictory actions will neutralize each other, and no one will be punished or rewarded. Otherwise, if their contradictory acts fail to neutralize each other, everyone will have to be both punished and rewarded.

Srila Prabhupada comments:: Because the Yamadütas had been unsuccessful in carrying out the order of Yamaräja, they doubted whether Yamaräja actually had the power to punish the sinful. Although they had gone to arrest Ajämila, following Yamaräja's order, they found themselves unsuccessful because of the order of some higher authority. Therefore they were unsure of whether there were many authorities or only one. If there were many authorities who gave different judgments, which could be contradictory, a person might be wrongly punished or wrongly rewarded, or he might be neither punished nor rewarded.

According to our experience in the material world, a person punished in one court may appeal to another. Thus the same man may be either punished or rewarded according to different judgments. However, in the law of nature or the court of the Supreme Personality of Godhead there cannot be such 104

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contradictory judgments. The judges and their judgments must be perfect and free from contradictions.

Actually the position of Yamaräja was very awkward in the case of Ajämila because the Yamadütas were right in attempting to arrest Ajämila, but the Viñëudütas had baffled them. Although Yamaräja, under these circumstances, was accused by both the Viñëudütas and the Yamadütas, he is perfect in administering justice because he is empowered by the Supreme Personality of Godhead. Therefore he will explain what his real position is and how everyone is controlled by the supreme controller, the Personality of Godhead. ककन्तु शास्तफ ृ हुत्वे स्माद्फहूनासभह कसभहणाभ ्

शास्तत्ृ वभऩ ु चायो दह मथा भण्डरवततहनाभ ्||6|| kintu—but; çästå—of governors or judges; bahutve—in the plurality; syät— there may be; bahünäm—of many; iha—in this world; karmiëäm—persons performing actions; çäståtvam—departmental management; upacäraù— administration; hi—indeed; yathä—just like; maëòala-vartinäm—of the departmental heads.

The Yamadütas continued: Since there are many different karmés, or workers, there may be different judges or rulers to give them justice, but just as one central emperor controls different departmental rulers, there must be one supreme controller to guide all the judges.

Srila Prabhupada comments::In governmental management there may be departmental officials to give justice to different persons, but the law must be one, and that central law must control everyone. The Yamadütas could not imagine that two judges would give two different verdicts in the same case, and therefore they wanted to know who the central judge is. The Yamadütas were certain that Ajämila was a most sinful man, but although Yamaräja wanted to punish him, the Viñëudütas excused him. This was a puzzling situation that the Yamadütas wanted Yamaräja to clarify.

Srila Vishvanath Chakravarti thakur:: For managing many people performing actions, there may be many rulers. However, their sense of control is metaphorical, like the control of district leaders in comparison to the control of a king. ‚Let there be many rules for handling many people performing actions.

There is no fault in that.‛ Among all the controllers their sense of being the 105

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chief controller is metaphorical. For example the controlling power of the regional leaders (maëòala-vartinäm) is metaphorical, since they do not have independence. अतस्त्वभेको बूतानािं सेववयाणाभधीववय्

शास्ता दण्डधयो नॄणािं शुबाशुबवववेचन्||7|| ataù—as such; tvam—you; ekaù—one; bhütänäm—of all living beings; saéçvaräëäm—including all the demigods; adhéçvaraù—the supreme master; çästä—the supreme ruler; daëòa-dharaù—the supreme administrator of punishment; nèëäm—of human society; çubha-açubha-vivecanaù—who discriminates between what is auspicious and inauspicious.

The supreme judge must be one, not many. It was our understanding that you are that supreme judge and that you have jurisdiction even over the demigods.

Our impression was that you are the master of all living entities, the supreme authority who discriminates between the pious and impious activities of all human beings. तस्म ते ववदहतो दण्डो न रोके वतहतऽे धुना

चतसु बहयद्भत ु ै् ससिैयाऻा ते ववप्ररस्म्बता||8|| tasya—of the influence; te—of you; vihitaù—ordained; daëòaù—punishment; na—not; loke—within this world; vartate—exists; adhunä—now; caturbhiù— by four; adbhutaiù—very wonderful; siddhaiù—perfected persons; äjïä—the order; te—your; vipralambhitä—surpassed.

But now we see that the punishment ordained under your authority is no longer effective, since your order has been transgressed by four wonderful and perfect persons.

Srila Prabhupada comments:: The Yamadütas had been under the impression that Yamaräja was the only person in charge of administering justice. They were fully confident that no one could counteract his judgments, but now, to their surprise, his order had been violated by the four wonderful persons from Siddhaloka.

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नीमभानिं तवादे शादस्भासबमाहतनागह ृ ान ्

व्माभोचमन्ऩातककनिं तछत्त्वा ऩाशान्प्रसह्म ते||9|| néyamänam—being brought; tava ädeçät—by your order; asmäbhiù—by us; yätanä-gåhän—to the torture chambers, the hellish planets; vyämocayan— released; pätakinam—the sinful Ajämila; chittvä—cutting; päçän—the ropes; prasahya—by force; te—they.

We were bringing the most sinful Ajämila toward the hellish planets, following your order, when those beautiful persons from Siddhaloka forcibly cut the knots of the ropes with which we were arresting him. Çréla Viçvanätha Cakravarté Öhäkura:: The Yamadütas wanted to bring the Viñëudütas before Yamaräja. If Yamaräja could then have punished the Viñëudütas, the Yamadütas would have been satisfied. तािंस्ते वेददतुसभच्छाभो मदद नो भन्मसे ऺभभ ्

नायामणेत्मसबदहते भा बैरयत्माममुद्रह त ु भ ् ||10|| tän—about them; te—from you; veditum—to know; icchämaù—we wish; yadi—if; naù—for us; manyase—you think; kñamam—suitable; näräyaëa— Näräyaëa; iti—thus; abhihite—being uttered; mä—do not; bhaiù—fear; iti— thus; äyayuù—they arrived; drutam—very soon.

As soon as the sinful Ajämila uttered the name Näräyaëa, these four beautiful men immediately arrived and reassured him, saying, "Do not fear. Do not fear."

We wish to know about them from Your Lordship. If you think we are able to understand them, kindly describe who they are.

Srila Praphupada comments:: The order carriers of Yamaräja, being very much aggrieved because of their defeat by the four Viñëudütas, wanted to bring them before Yamaräja and, if possible, punish them. Otherwise they desired to commit suicide. Before pursuing either course, however, they wanted to know about the Viñëudütas from Yamaräja, who is also omniscient. श्रीफादयामणणरुवाच इतत दे व् स आऩष्ृ ट् प्रजासिंमभनो मभ्

çré-bädaräyaëiù

प्रीत् स्वदत ु िं हये ्||11|| ू ान्प्रत्माह स्भयन्ऩादाम्फज uväca—Çukadeva Gosvämé said; iti—thus; 107

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demigod; saù—he; äpåñöaù—being questioned; prajä-saàyamanaù yamaù— Lord Yamaräja, who controls the living entities; prétaù—being pleased; svadütän—to his own servants; pratyäha—replied; smaran—remembering; pädaambujam—the lotus feet; hareù—of Hari, the Personality of Godhead. Çré Çukadeva Gosvämé said: Thus having been questioned, Lord Yamaräja, the supreme controller of the living entities, was very pleased with his order carriers because of hearing from them the holy name of Näräyaëa. He remembered the lotus feet of the Lord and began to reply.

Srila Prabhupada comments:: Çréla Yamaräja, the supreme controller of the living entities in terms of their pious and impious activities, was very pleased with his servants because they had chanted the holy name of Näräyaëa in his dominion. Yamaräja has to deal with men who are all sinful and who can hardly understand Näräyaëa. Consequently when his order carriers uttered the name of Näräyaëa, he was extremely pleased, for he also is a Vaiñëava.

Srila Vishvanath Chakravarti:: Just by hearing the name of Näräyaëa from his servants he was pleased and began to remember the Lord.

मभ उवाच ऩयो भदन्मो जगतस्तस्थुषवच ओतिं प्रोतिं ऩटवद्मत्र ववववभ ्

मदिं शतोऽस्म स्स्थततजन्भनाशा नस्मोतवद्मस्म वशे च रोक्||12|| yamaù uväca—Yamaräja replied; paraù—superior; mat—than me; anyaù— another; jagataù—of all moving things; tasthuñaù—of nonmoving things; ca— and; otam—crosswise; protam—lengthwise; paöavat—like a woven cloth; yatra—in whom; viçvam—the cosmic manifestation; yat—of whom; aàçataù— from the partial expansions; asya—of this universe; sthiti—the maintenance; janma—the creation; näçäù—the annihilation; nasi—in the nose; ota-vat—like the rope; yasya—of whom; vaçe—under the control; ca—and; lokaù—the whole creation.

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Yamaräja said: My dear servants, you have accepted me as the Supreme, but factually I am not. Above me, and above all the other demigods, including Indra and Candra, is the one supreme master and controller. The partial manifestations of His personality are Brahmä, Viñëu and Çiva, who are in charge of the creation, maintenance and annihilation of this universe. He is like the two threads that form the length and breadth of a woven cloth. The entire world is controlled by Him just as a bull is controlled by a rope in its nose.

Srila Prabhupada comments:: The order carriers of Yamaräja suspected that there was a ruler even above Yamaräja. To eradicate their doubts, Yamaräja immediately replied, "Yes, there is one supreme controller above everything."

Yamaräja is in charge of some of the moving living entities, namely the human beings, but the animals, who also move, are not under his control. Only human beings have consciousness of right and wrong, and among them only those who perform sinful activities come under the control of Yamaräja.

Therefore although Yamaräja is a controller, he is only a departmental controller of a few living entities.

Srila Vishvanath Chakravarti Thakur:: You are great offenders! What nonsense you are speaking! Hear the truth. There is a controller superior to me, though you think I am the controller. He is superior to all the devatäs as well. I am the lord only of those who moving beings who commit sin. But I am his servant. He is the Lord of all of us.

Who is he? Within him exists the universe, like a cloth with threads woven lengthwise and crosswise. From his expansions, Viñëu, Çiva and Brahmä, arise creation, maintenance and destruction. All exist under his control like a bull with a rope in his nose. मो नाभसबवाहचच जनिं तनजामािं फर्धनातत तन्त्र्मासभव दाभसबगाह् मस्भै फसरिं त इभे नाभकभह तनफन्धफिावचककता वहस्न्त||13|| yaù—He who; nämabhiù—by different names; väci—to the Vedic language; janam—all people; nijäyäm—which has emanated from Himself; badhnäti— binds; tantryäm—to a rope; iva—like; dämabhiù—by cords; gäù—bulls; yasmai—unto whom; balim—a small presentation of taxes; te—all of them; 109

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ime—these; näma-karma—of names and different activities; nibandha—by the obligations; baddhäù—bound; cakitäù—being fearful; vahanti—carry.

Just as the driver of a bullock cart ties ropes through the nostrils of his bulls to control them, the Supreme Personality of Godhead binds all men through the ropes of His words in the Vedas, which set forth the names and activities of the distinct orders of human society [brähmaëa, kñatriya, vaiçya and çüdra]. In fear, the members of these orders all worship the Supreme Lord by offering Him presentations according to their respective activities.

Srila Vishvanath Chakravarti thakur:: In this material world, everyone is conditioned, regardless of who he is. One may be a human being, a demigod or an animal, tree or plant, but everything is controlled by the laws of nature, and behind this natural control is the Supreme Personality of Godhead. This is confirmed by Bhagavad-gétä (9.10), wherein Kåñëa says, mayädhyakñeëa prakåtiù süyate sa-caräcaram: "The material nature is working under My direction and producing all moving and nonmoving beings." Thus Kåñëa is behind the natural machine, which works under His control.

Srila Prabhupada comments:: Apart from other living entities, the living being in the human form of body is systematically controlled by the Vedic injunctions in terms of the divisions of varëa and äçrama. A human being is expected to follow the rules and regulations of varëa and äçrama; otherwise he cannot escape punishment by Yamaräja. The point is that every human being is expected to elevate himself to the position of a brähmaëa, the most intelligent man, and then one must transcend that position to become a Vaiñëava. This is the perfection of life.

The brähmaëa, kñatriya, vaiçya and çüdra can elevate themselves by worshiping the Lord according to their activities (sve sve karmaëy abhirataù saàsiddhià labhate naraù). The divisions of varëa and äçrama are necessary to insure the proper execution of duties and peaceful existence for everyone, but everyone is directed to worship the Supreme Lord, who is all-pervading (yena sarvam idaà tatam). The Supreme Lord exists vertically and horizontally (otaà protam), and therefore if one follows the Vedic injunctions by worshiping the Supreme Lord according to one's ability, his life will be perfect.

As stated in Çrémad-Bhägavatam (1.2.13): ataù pumbhir dvija-çreñöhä varëäçrama-vibhägaçaù 110

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svanuñöhitasya dharmasya saàsiddhir hari-toñaëam "O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] according to caste divisions and orders of life, is to please the Lord Hari."

The varëäçrama institution offers the perfect process for making one eligible to return home, back to Godhead, because the aim of every varëa and äçrama is to please the Supreme Lord. One can please the Lord under the direction of a bona fide spiritual master. and if one does so his life is perfect.

The Supreme Lord is worshipable. and everyone worships Him directly or indirectly. Those who worship Him directly get the results of liberation quickly, whereas the liberation of those who serve Him indirectly is delayed.

The words nämabhir väci are very important.

In the varëäçrama institution, there are different names—brähmaëa, kñatriya, vaiçya, çüdra, brahmacäré, gåhastha, vänaprastha and sannyäsé. The väk, or Vedic injunctions, give directions for all these divisions. Everyone is expected to offer obeisances to the Supreme Lord and perform duties as indicated in the Vedas. अहिं भहे न्द्रो तनयृतत् प्रचेता् सोभोऽस्ग्नयीश् ऩवनो ववरयस्ञ्च् आददत्मववववे वसवोऽथ सार्धमा भरुद्गणा रुद्रगणा् सससिा्

अन्मे च मे ववववसज ृ ोऽभये शा बग्ृ वादमोऽस्ऩष्ृ टयजस्तभस्का्

मस्मेदहतिं न ववद्ु स्ऩष्ृ टभामा् सत्त्वप्रधाना अवऩ ककिं ततोऽन्मे||14-15|| aham—I, Yamaräja; mahendraù—Indra, the King of heaven; niråtiù—Niråti; pracetäù—Varuëa, the controller of water; somaù—the moon; agniù—fire; éçaù—Lord Çiva; pavanaù—the demigod of the air; viriïciù—Lord Brahmä; äditya—the sun; viçve—Viçväsu; vasavaù—the eight Vasus; atha—also; sädhyäù—the demigods; marut-gaëäù—masters of the wind; rudra-gaëäù—the expansions of Lord Çiva; sa-siddhäù—with the inhabitants of Siddhaloka; anye—others; ca—and; ye—who; viçva-såjaù—Maréci and the other creators of the universal affairs; amara-éçäù—the demigods like Båhaspati; bhågu-ädayaù— the great sages headed by Bhågu; aspåñöa—who have not been contaminated; rajaù-tamaskäù—by the lower modes of material nature (rajo-guëa and tamoguëa); yasya—of whom; éhitam—the activity; na viduù—do not know; spåñöamäyäù—who are illusioned by the illusory energy; sattva-pradhänäù—chiefly in the mode of goodness; api—although; kim—what to speak of; tataù—than 111

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them; anye—others.

I, Yamaräja; Indra, the King of heaven; Niråti; Varuëa; Candra, the moon-god; Agni; Lord Çiva; Pavana; Lord Brahmä; Sürya, the sun-god; Viçväsu; the eight Vasus; the Sädhyas; the Maruts; the Rudras; the Siddhas; and Maréci and the other great åñis engaged in maintaining the departmental affairs of the universe, as well as the best of the demigods headed by Båhaspati, and the great sages headed by Bhågu are all certainly freed from the influence of the two base material modes of nature, namely passion and ignorance. Nevertheless, although we are in the mode of goodness, we cannot understand the activities of the Supreme Personality of Godhead. What, then, is to be said of others, who, under illusion, merely speculate to know God? Srila Prabhupada comments:: As stated in Bhagavad-gétä, one who is situated in the devotional service of the Lord is transcendental to all the material qualities. Therefore the Lord personally says that no one can understand Him but the bhaktas, who are transcendental to all material qualities (bhaktyä mäm abhijänäti [Bg. 18.55]). As stated by Bhéñmadeva to Mahäräja Yudhiñöhira in Çrémad-Bhägavatam (1.9.16): na hy asya karhicid räjan pumän veda vidhitsitam yad-vijijïäsayä yuktä muhyanti kavayo 'pi hi "O King, no one can know the plan of the Lord [Çré Kåñëa]. Even though great philosophers inquire exhaustively, they are bewildered." No one, therefore, can understand God by speculative knowledge. Indeed, by speculation one will be bewildered (muhyanti). This is also confirmed by the Lord Himself in Bhagavad-gétä (7.3): manuñyäëäà sahasreñu kaçcid yatati siddhaye yatatäm api siddhänäà kaçcin mäà vetti tattvataù Among many thousands of men, one may endeavor for perfection, and even among the siddhas, those who have already become perfect, only one who adopts the process of bhakti, devotional service, can understand Kåñëa.

SB 6.3.16

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मिं वै न गोसबभहनसासुसबवाह रृदा चगया वासुबत ृ ो ववचऺते

आत्भानभन्तरृहदद सन्तभात्भनािं चऺुमथ ह ैवाकृतमस्तत् ऩयभ ्||16|| yam—whom; vai—indeed; na—not; gobhiù—by the senses; manasä—by the mind; asubhiù—by the life breath; vä—or; hådä—by thoughts; girä—by words; vä—or; asu-bhåtaù—the living entities; vicakñate—see or know; ätmänam—the Supersoul; antaù-hådi—within the core of the heart; santam—existing; ätmanäm—of the living entities; cakñuù—the eyes; yathä—just like; eva— indeed; äkåtayaù—the different parts or limbs of the body; tataù—than them; param—higher.

As the different limbs of the body cannot see the eyes, the living entities cannot see the Supreme Lord, who is situated as the Supersoul in everyone's heart.

Not by the senses, by the mind, by the life air, by thoughts within the heart, or by the vibration of words can the living entities ascertain the real situation of the Supreme Lord.

Srila Prabhupada comments:: Although the different parts of the body do not have the power to see the eyes, the eyes direct the movements of the body's different parts. The legs move forward because the eyes see what is in front of them, and the hand touches because the eyes see touchable entities.

Similarly, every living being acts according to the direction of the Supersoul, who is situated within the heart.

As the Lord Himself confirms in Bhagavad-gétä (15.15), sarvasya cähaà hådi sanniviñöo mattaù småtir jïänam apohanaà ca: "I am sitting in everyone's heart and giving directions for remembrance, knowledge and forgetfulness."

Elsewhere in Bhagavad-gétä it is stated, éçvaraù sarva-bhütänäà håd-deçe 'rjuna tiñöhati: [Bg. 18.61] "The Supreme Lord, as the Supersoul, is situated within the heart." The living entity cannot do anything without the sanction of the Supersoul. The Supersoul is acting at every moment, but the living entity cannot understand the form and activities of the Supersoul by manipulating his senses.

The example of the eyes and the bodily limbs is very appropriate. If the limbs could see, they could walk forward without the help of the eyes, but that is impossible. Although one cannot see the Supersoul in one's heart through sensual activities, His direction is necessary.

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तस्मात्भतन्त्रस्म हये यधीसशतु् ऩयस्म भामाचधऩतेभह ह ात्भन्

प्रामेण दत ू ा इह वै भनोहयावचयस्न्त तद्रऩ ू गुणस्वबावा्||17|| tasya—of Him; ätma-tantrasya—being self-sufficient, not dependent on any other person; hareù—the Supreme Personality of Godhead; adhéçituù—who is the master of everything; parasya—the Transcendence; mäyä-adhipateù—the master of the illusory energy; mahä-ätmanaù—of the Supreme Soul; präyeëa— almost; dütäù—the order carriers; iha—in this world; vai—indeed; manoharäù—pleasing in their dealings and bodily features; caranti—they move; tat—of Him; rüpa—possessing the bodily features; guëa—the transcendental qualities; svabhäväù—and nature.

The Supreme Personality of Godhead is self-sufficient and fully independent.

He is the master of everyone and everything, including the illusory energy. He has His form, qualities and features; and similarly His order carriers, the Vaiñëavas, who are very beautiful, possess bodily features, transcendental qualities and a transcendental nature almost like His. They always wander within this world with full independence.

Srila Prabhupada comments::Yamaräja was describing the Supreme Personality of Godhead, the supreme controller, but the order carriers of Yamaräja were very eager to know about the Viñëudütas, who had defeated them in their encounter with Ajämila. Yamaräja therefore stated that the Viñëudütas resemble the Supreme Personality of Godhead in their bodily features, transcendental qualities and nature. In other words, the Viñëudütas, or Vaiñëavas, are almost as qualified as the Supreme Lord. Yamaräja informed the Yamadütas that the Viñëudütas are no less powerful than Lord Viñëu. Since Viñëu is above Yamaräja, the Viñëudütas are above the Yamadütas. Persons protected by the Viñëudütas, therefore, cannot be touched by the Yamadütas.

Srila Vishvanatha Chakravarti Thakura:: ‚Let the Supreme Lord be. We will not ask about him. Who are those persons who scolded us and protected the sinner?‛ Präyena mahoharäù means ‚very attractive.‛ This implies that the servants of Yama are not attractive. बूतातन ववष्णो् सुयऩूस्जतातन दद ु ह शसह रङ्गातन भहाद्भत ु ातन

यऺस्न्त तद्भस्क्तभत् ऩये भमो भत्तवच भत्माहनथ सवहतवच||18|| 114

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bhütäni—living entities or servants; viñëoù—of Lord Viñëu; sura-püjitäni—who are worshiped by the demigods; durdarça-liìgäni—possessing forms not easily seen; mahä-adbhutäni—greatly wonderful; rakñanti—they protect; tat-bhaktimataù—the devotees of the Lord; parebhyaù—from others who are inimical; mattaù—from me (Yamaräja) and my order carriers; ca—and; martyän—the human beings; atha—thus; sarvataù—from everything; ca—and.

The order carriers of Lord Viñëu, who are worshiped even by the demigods, possess wonderful bodily features exactly like those of Viñëu and are very rarely seen. The Viñëudütas protect the devotees of the Lord from the hands of enemies, from envious persons and even from my jurisdiction, as well as from natural disturbances.

Srila Vishvanath Chakravarti Thakur:: O fools! They are worshipped even by the devatäs. You are not worshipped by anyone and you have offended them. They protect the devotees from me. How low I am!

Srila Prabhupada comments:: Yamaräja has specifically described the qualities of the Viñëudütas to convince his own servants not to be envious of them. Yamaräja warned the Yamadütas that the Viñëudütas are worshiped with respectful obeisances by the demigods and are always very alert to protect the devotees of the Lord from the hands of enemies, from natural disturbances and from all dangerous conditions in this material world.

Sometimes the members of the Kåñëa Consciousness Society are afraid of the impending danger of world war and ask what would happen to them if a war should occur. In all kinds of danger, they should be confident of their protection by the Viñëudütas or the Supreme Personality of Godhead, as confirmed in Bhagavad-gétä (kaunteya pratijänéhi na me bhaktaù praëaçyati [Bg. 9.31]). Material danger is not meant for devotees. This is also confirmed in Çrémad-Bhägavatam. Padaà padaà yad vipadäà na teñäm: [SB 10.14.58] in this material world there are dangers at every step, but they are not meant for devotees who have fully surrendered unto the lotus feet of the Lord.

The pure devotees of Lord Viñëu may rest assured of the Lord's protection, and as long as they are in this material world they should fully engage in devotional service by preaching the cult of Çré Caitanya Mahäprabhu and Lord Kåñëa, namely the Hare Kåñëa movement of Kåñëa consciousness.

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धभं तु साऺाद्भगवत्प्रणीतिं न वै ववदयु ृ षमो नावऩ दे वा्

न ससिभुख्मा असुया भनुष्मा् कुतो नु ववद्माधयचायणादम्||19|| dharmam—real religious principles, or bona fide laws of religion; tu—but; säkñät—directly; bhagavat—by the Supreme Personality of Godhead; praëétam—enacted; na—not; vai—indeed; viduù—they know; åñayaù—the great åñis such as Bhågu; na—not; api—also; deväù—the demigods; na—nor; siddha-mukhyäù—the chief leaders of Siddhaloka; asuräù—the demons; manuñyäù—the inhabitants of Bhürloka, the human beings; kutaù—where; nu—indeed; vidyädhara—the lesser demigods known as Vidyädharas; cäraëa—the residents of the planets where people are by nature great musicians and singers; ädayaù—and so on.

Real religious principles are enacted by the Supreme Personality of Godhead.

Although fully situated in the mode of goodness, even the great åñis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyädharas and Cäraëas.

Srila Vishvanath Chakravarti Thakur:: ‚If they protect the devotees, why are they favoring adharma?‛ How can fools like you understand the truth about dharma? Even great sages cannot understand.

Srila Prabhupada comments:: When challenged by the Viñëudütas to describe the principles of religion, the Yamadütas said, veda-praëihito dharmaù: the religious principles are the principles enacted in the Vedic literature. They did not know, however, that the Vedic literature contains ritualistic ceremonies that are not transcendental, but are meant to keep peace and order among materialistic persons in the material world. Real religious principles are nistraiguëya, above the three modes of material nature, or transcendental. The Yamadütas did not know these transcendental religious principles, and therefore when prevented from arresting Ajämila they were surprised.

Materialistic persons who attach all their faith to the Vedic rituals are described in Bhagavad-gétä (2.42), wherein Kåñëa says, veda-väda-ratäù pärtha nänyad astéti vädinaù: the supposed followers of the Vedas say that there is nothing beyond the Vedic ceremonies. Indeed, there is a group of men 116

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in India who are very fond of the Vedic rituals, not understanding the meaning of these rituals, which are intended to elevate one gradually to the transcendental platform of knowing Kåñëa (vedaiç ca sarvair aham eva vedyaù [Bg. 15.15]). Those who do not know this principle but who simply attach their faith to the Vedic rituals are called veda-väda-ratäù.

Herein it is stated that the real religious principle is that which is given by the Supreme Personality of Godhead. That principle is stated in Bhagavad-gétä.

Sarva-dharmän parityajya mäm ekaà çaraëaà vraja: [Bg. 18.66] one should give up all other duties and surrender unto the lotus feet of Kåñëa. That is the real religious principle everyone should follow. Even though one follows Vedic scriptures, one may not know this transcendental principle, for it is not known to everyone. To say nothing of human beings, even the demigods in the upper planetary systems are unaware of it. This transcendental religious principle must be understood from the Supreme Personality of Godhead directly or from His special representative, as stated in the next verses. स्वमम्बूनाहयद् शम्बु् कुभाय् कवऩरो भनु्

प्रह्रादो जनको बीष्भो फसरवैमासककवहमभ ् द्वादशैते ववजानीभो धभं बागवतिं बटा्

गुह्मिं ववशुि​िं दफ ु ोधिं मिं ऻात्वाभत ृ भवनुते ||20-21|| svayambhüù—Lord Brahmä; näradaù—the great saint Närada; çambhuù—Lord Çiva; kumäraù—the four Kumäras; kapilaù—Lord Kapila; manuù— Sväyambhuva Manu; prahlädaù—Prahläda Mahäräja; janakaù—Janaka Mahäräja; bhéñmaù—Grandfather Bhéñma; baliù—Bali Mahäräja; vaiyäsakiù— Çukadeva, the son of Vyäsadeva; vayam—we; dvädaça—twelve; ete—these; vijänémaù—know; dharmam—real religious principles; bhägavatam—which teach a person how to love the Supreme Personality of Godhead; bhaöäù—O my dear servants; guhyam—very confidential; viçuddham—transcendental, not contaminated by the material modes of nature; durbodham—not easily understood; yam—which; jïätvä—understanding; amåtam—eternal life; açnute—he enjoys.

Lord Brahmä, Bhagavän Närada, Lord Çiva, the four Kumäras, Lord Kapila [the son of Devahüti], Sväyambhuva Manu, Prahläda Mahäräja, Janaka Mahäräja, Grandfather Bhéñma, Bali Mahäräja, Çukadeva Gosvämé and I myself know the 117

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real religious principle.

My dear servants, this transcendental religious principle, which is known as bhägavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.

Srila Prabhupada comments:: In Bhagavad-gétä Lord Kåñëa refers to bhägavata-dharma as the most confidential religious principle (sarvaguhyatamam, guhyäd guhyataram). Kåñëa says to Arjuna, "Because you are My very dear friend, I am explaining to you the most confidential religion." Sarvadharmän parityajya mäm ekaà çaraëaà vraja: [Bg. 18.66] "Give up all other duties and surrender unto Me." One may ask, "If this principle is very rarely understood, what is the use of it?"

In answer, Yamaräja states herein that this religious principle is understandable if one follows the paramparä system of Lord Brahmä, Lord Çiva, the four Kumäras and the other standard authorities. There are four lines of disciplic succession: one from Lord Brahmä, one from Lord Çiva, one from Lakñmé, the goddess of fortune, and one from the Kumäras. The disciplic succession from Lord Brahmä is called the Brahma-sampradäya, the succession from Lord Çiva (Çambhu) is called the Rudra-sampradäya, the one from the goddess of fortune, Lakñméjé, is called the Çré-sampradäya, and the one from the Kumäras is called the Kumära-sampradäya. One must take shelter of one of these four sampradäyas in order to understand the most confidential religious system.

In the Padma Puräëa it is said, sampradäya-vihénä ye manträs te niñphalä matäù: if one does not follow the four recognized disciplic successions, his mantra or initiation is useless. In the present day there are many apasampradäyas, or sampradäyas which are not bona fide, which have no link to authorities like Lord Brahmä, Lord Çiva, the Kumäras or Lakñmé.

People are misguided by such sampradäyas. The çästras say that being initiated in such a sampradäya is a useless waste of time, for it will never enable one to understand the real religious principles. एतावानेव रोकेऽस्स्भन्ऩिंस ु ािं धभह् ऩय् स्भत ृ ् बस्क्तमोगो बगवतत तन्नाभग्रहणाददसब्||22||

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etävän—this much; eva—indeed; loke asmin—in this material world; puàsäm—of the living entities; dharmaù—the religious principles; paraù— transcendental; småtaù—recognized; bhakti-yogaù—bhakti-yoga, or devotional service; bhagavati—to the Supreme Personality of Godhead (not to the demigods); tat—His; näma—of the holy name; grahaëa-ädibhiù—beginning with chanting.

Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society.

SRILA PRABHUPADA COMMENTS: As stated in the previous verse, dharmaà bhägavatam, real religious principles, are bhägavata-dharma, the principles described in Çrémad-Bhägavatam itself or in Bhagavad-gétä, the preliminary study of the Bhägavatam. What are these principles? The Bhägavatam says, dharmaù projjhita-kaitavo 'tra: [SB 1.1.2] in Çrémad-Bhägavatam there are no cheating religious systems. Everything in the Bhägavatam is directly connected with the Supreme Personality of Godhead. The Bhägavatam further says, sa vai puàsäà paro dharmo yato bhaktir adhokñaje: [SB 1.2.6] the supreme religion is that which teaches its followers how to love the Supreme Personality of Godhead, who is beyond the reach of experimental knowledge. Such a religious system begins with tan-näma-grahaëa, chanting of the holy name of the Lord (çravaëaà kértanaà viñëoù smaraëaà päda-sevanam [SB 7.5.23]).

After chanting the holy name of the Lord and dancing in ecstasy, one gradually sees the form of the Lord, the pastimes of the Lord and the transcendental qualities of the Lord. This way one fully understands the situation of the Personality of Godhead. One can come to this understanding of the Lord, how He descends into the material world, how He takes His births and what activities He performs, but one can know this only by executing devotional service. As stated in Bhagavad-gétä, bhaktyä mäm abhijänäti: [Bg. 18.55] simply by devotional service one can understand everything about the Supreme Lord.

If one fortunately understands the Supreme Lord in this way, the result is tyaktvä dehaà punar janma naiti: [Bg. 4.9] after giving up his material body, he no longer has to take birth in this material world. Instead, he returns home, back to Godhead. That is the ultimate perfection. Therefore Kåñëa says in Bhagavad-gétä (8.15): mäm upetya punar janma duùkhälayam açäçvatam 119

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näpnuvanti mahätmänaù saàsiddhià paramäà gatäù "After attaining Me, the great souls, who are yogés in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." नाभोच्चायणभाहात्म्मिं हये ् ऩवमत ऩत्र ु का्

अजासभरोऽवऩ मेनैव भत्ृ मुऩाशादभुच्मत||23|| näma—of the holy name; uccäraëa—of the pronouncing; mähätmyam—the exalted position; hareù—of the Supreme Lord; paçyata—just see; putrakäù—O my dear servants, who are like my sons; ajämilaù api—even Ajämila (who was considered greatly sinful); yena—by the chanting of which; eva—certainly; måtyu-päçät—from the ropes of death; amucyata—was delivered.

My dear servants, who are as good as my sons, just see how glorious is the chanting of the holy name of the Lord. The greatly sinful Ajämila chanted only to call his son, not knowing that he was chanting the Lord's holy name.

Nevertheless, by chanting the holy name of the Lord, he remembered Näräyaëa, and thus he was immediately saved from the ropes of death.

SRILA PRABHUPADA COMMENTS: There is no need to conduct research into the significance of the chanting of the Hare Kåñëa mantra. The history of Ajämila is sufficient proof of the power of the Lord's holy name and the exalted position of a person who chants the holy name incessantly. Therefore Çré Caitanya Mahäprabhu advised: harer näma harer näma harer nämaiva kevalam kalau nästy eva nästy eva nästy eva gatir anyathä [Cc. Ädi 17.21] In this age of Kali, no one can perform all the ritualistic ceremonies for becoming liberated; that is extremely difficult. Therefore all the çästras and all the äcäryas have recommended that in this age one chant the holy name. एतावतारभघतनहहयणाम ऩुिंसािं

सङ्कीतहनिं बगवतो गुणकभहनाम्नाभ ्| 120

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ववक्रुवम ऩुत्रभघवान्मदजासभरोऽवऩ

नायामणेतत सिमभाण इमाम भुस्क्तभ ्||24|| etävatä—with this much; alam—sufficient; agha-nirharaëäya—for taking away the reactions of sinful activities; puàsäm—of human beings; saìkértanam—the congregational chanting; bhagavataù—of the Supreme Personality of Godhead; guëa—of the transcendental qualities; karma-nämnäm—and of His names according to His activities and pastimes; vikruçya—crying to without offense; putram—his son; aghavän—the sinful; yat—since; ajämilaù api—even Ajämila; näräyaëa—the Lord's name, Näräyaëa; iti—thus; mriyamäëaù—dying; iyäya—achieved; muktim—liberation.

Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajämila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Näräyaëa.

SRILA PRABHUPADA COMMENTS: In the assembly of Raghunätha däsa Gosvämé's father, Haridäsa Öhäkura confirmed that simply by chanting the holy name of the Lord one is liberated, even if he does not chant completely inoffensively. Smärta-brähmaëas and Mäyävädés do not believe that one can achieve liberation in this way, but the truth of Haridäsa Öhäkura's statement is supported by many quotations from Çrémad-Bhägavatam. Çrédhara Svämé comments:: gives the following quotation: säyaà prätar gåëan bhaktyä duùkha-grämäd vimucyate "If one always chants the holy name of the Lord with great devotion in the evening and in the morning, one can become free from all material miseries."

Another quotation confirms that one can achieve liberation if one hears the holy name of the Lord constantly, every day with great respect (anudinam idam ädareëa çåëvan).

Another quotation says: 121

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çravaëaà kértanaà dhyänaà harer adbhuta-karmaëaù janma-karma-guëänäà ca tad-arthe 'khila-ceñöitam "One should always chant and hear about the extraordinarily wonderful activities of the Lord, one should meditate upon these activities, and one should endeavor to please the Lord." (SB 11.3.27) Çrédhara Svämé also quotes from the Puräëas, päpa-kñayaç ca bhavati smaratäà tam ahar-niçam: "One can become free from all sinful reactions simply by remembering the lotus feet of the Lord day and night [ahar-niçam]."

Furthermore, he quotes from Bhägavatam (6.3.31): tasmät saìkértanaà viñëor jagan-maìgalam aàhasäm mahatäm api kauravya viddhy aikäntika-niñkåtam All these quotations prove that one who constantly engages in chanting and hearing of the holy activities, name, fame and form of the Lord is liberated. As stated wonderfully in this verse, etävatälam agha-nirharaëäya puàsäm: simply by uttering the name of the Lord, one is freed from all sinful reactions.

The word alam, which is used in this verse, indicates that simply uttering the holy name of the Lord is sufficient. This word is used with different imports. As stated in the Amara-koça, the most authorized dictionary in the Sanskrit language, alaà bhüñaëa-paryäpti-çakti-väraëa-väcakam: the word alam is used to mean "ornament," "sufficiency," "power" and "restraint." Here the word alam is used to indicate that there is no need of any other process, for the chanting of the holy name of the Lord is sufficient. Even if one chants imperfectly, one becomes free from all sinful reactions by chanting.

This power of chanting the holy name was proved by the liberation of Ajämila. When Ajämila chanted the holy name of Näräyaëa, he did not precisely remember the Supreme Lord; instead, he remembered his own son.

At the time of death, Ajämila certainly was not very clean; indeed, he was famous as a great sinner. Furthermore, one's physiological condition is completely disturbed at the time of death, and in such an awkward condition it would certainly have been very difficult for Ajämila to have chanted clearly.

Nevertheless, Ajämila achieved liberation simply by chanting the holy name of the Lord. Therefore, what is to be said of those who are not sinful like Ajämila?

It is to be concluded that with a strong vow one should chant the holy name of 122

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the Lord—Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma, Hare Hare—for thus one will certainly be delivered from the clutches of mäyä by the grace of Kåñëa.

The chanting of the Hare Kåñëa mantra is recommended even for persons who commit offenses, because if they continue chanting they will gradually chant offenselessly. By chanting the Hare Kåñëa mantra without offenses, one increases his love for Kåñëa. As stated by Çré Caitanya Mahäprabhu, premä pum-artho mahän: one's main concern should be to increase one's attachment to the Supreme Personality of Godhead and to increase one's love for Him. Çréla Viçvanätha Cakravarté Öhäkura:: quotes the following verse from Çrémad-Bhägavatam (11.19.24): evaà dharmair manuñyäëäm uddhavätmani vedinäm mayi saïjäyate bhaktiù ko 'nyo 'rtho 'syävaçiñyate "My dear Uddhava, the supreme religious system for human society is that by which one can awaken his dormant love for Me." Commenting on this verse, Çréla Viçvanätha Cakravarté Öhäkura describes the word bhakti by saying premaivoktaù. Kaù anyaù arthaù asya: in the presence of bhakti, what is the necessity of liberation? Çréla Viçvanätha Cakravarté Öhäkura also quotes this verse from the Padma Puräëa: nämäparädha-yuktänäà nämäny eva haranty agham aviçränti-prayuktäni täny evärtha-karäëi ca Even if in the beginning one chants the Hare Kåñëa mantra with offenses, one will become free from such offenses by chanting again and again. Päpa-kñayaç ca bhavati smaratäà tam ahar-niçam: one becomes free from all sinful reactions if one chants day and night, following the recommendation of Çré Caitanya Mahäprabhu. It was Çré Caitanya Mahäprabhu who quoted the following verse: harer näma harer näma harer nämaiva kevalam kalau nästy eva nästy eva nästy eva gatir anyathä [Cc. Ädi 17.21] "In this age of quarrel and hypocrisy the only means of deliverance is chanting 123

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the holy name of the Lord. There is no other way. There is no other way. There is no other way." If the members of the Kåñëa consciousness movement strictly follow this recommendation of Çré Caitanya Mahäprabhu, their position will always be secure. प्रामेण वेद तदददिं न भहाजनोऽमिं दे व्मा ववभोदहतभततफहत भाममारभ ् त्रय्मािं जडीकृतभततभहधुऩुस्ष्ऩतामािं

वैतातनके भहतत कभहणण मज् ु मभान्||25|| präyeëa—almost always; veda—know; tat—that; idam—this; na—not; mahäjanaù—great personalities besides Svayambhü, Çambhu and the other ten; ayam—this; devyä—by the energy of the Supreme Personality of Godhead; vimohita-matiù—whose intelligence is bewildered; bata—indeed; mäyayä—by the illusory energy; alam—greatly; trayyäm—in the three Vedas; jaòé-kåta-matiù—whose intelligence has been dulled; madhu-puñpitäyäm—in the flowery Vedic language describing the results of ritualistic performances; vaitänike—in the performances mentioned in the Vedas; mahati—very great; karmaëi—fruitive activities; yujyamänaù—being engaged.

Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yäjïavalkya and Jaimini and other compilers of the religious scriptures cannot know the secret, confidential religious system of the twelve mahäjanas. They cannot understand the transcendental value of performing devotional service or chanting the Hare Kåñëa mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas—especially the Yajur Veda, Säma Veda and Åg Veda—their intelligence has become dull. Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svargaloka for material happiness.

They are not attracted to the saìkértana movement; instead, they are interested in dharma, artha, käma and mokña.

SRILA PRABHUPADA COMMENTS: Since one may easily achieve the highest success by chanting the holy name of the Lord, one may ask why there are so many Vedic ritualistic ceremonies and why people are attracted to them. This verse answers that question. As stated in Bhagavad-gétä (15.15), vedaiç ca sarvair aham eva vedyaù: the real purpose of studying the Vedas is to 124

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approach the lotus feet of Lord Kåñëa. Unfortunately, unintelligent people bewildered by the grandeur of Vedic yajïas want to see gorgeous sacrifices performed. They want Vedic mantras chanted and huge amounts of money spent for such ceremonies. Sometimes we have to observe the Vedic ritualistic ceremonies to please such unintelligent men.

Recently, when we established a large Kåñëa-Balaräma temple in Våndävana, we were obliged to have Vedic ceremonies enacted by brähmaëas because the inhabitants of Våndävana, especially the smärta-brähmaëas, would not accept Europeans and Americans as bona fide brähmaëas. Thus we had to engage brähmaëas to perform costly yajïas. In spite of these yajïas, the members of our Society performed saìkértana loudly with mådaìgas, and I considered the saìkértana more important than the Vedic ritualistic ceremonies. Both the ceremonies and the saìkértana were going on simultaneously. The ceremonies were meant for persons interested in Vedic rituals for elevation to heavenly planets (jaòé-kåta-matir madhu-puñpitäyäm), whereas the saìkértana was meant for pure devotees interested in pleasing the Supreme Personality of Godhead. We would simply have performed saìkértana, but then the inhabitants of Våndävana would not have taken the installation ceremony seriously. As explained here, the Vedic performances are meant for those whose intelligence has been dulled by the flowery language of the Vedas, which describe fruitive activities intended to elevate one to the higher planets.

Especially in this age of Kali, saìkértana alone is sufficient. If the members of our temples in the different parts of the world simply continue saìkértana before the Deity, especially before Çré Caitanya Mahäprabhu, they will remain perfect. There is no need of any other performances. Nevertheless, to keep oneself clean in habits and mind, Deity worship and other regulative principles are required. Çréla Jéva Gosvämé says that although saìkértana is sufficient for the perfection of life, the arcanä, or worship of the Deity in the temple, must continue in order that the devotees may stay clean and pure. Çréla Bhaktisiddhänta Sarasvaté Öhäkura therefore recommended that one follow both processes simultaneously. We strictly follow his principle of performing Deity worship and saìkértana along parallel lines. This we should continue. एविं ववभवृ म सुचधमो बगवत्मनन्ते

सवाहत्भना ववदधते खरु बावमोगभ ् 125

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ते भे न दण्डभहहन्त्मथ मद्मभीषािं स्मात्ऩातकिं तदवऩ हन्त्मुरुगामवाद्||26|| evam—thus; vimåçya—considering; su-dhiyaù—those whose intelligence is sharp; bhagavati—unto the Supreme Personality of Godhead; anante—the unlimited; sarva-ätmanä—with all their heart and soul; vidadhate—take to; khalu—indeed; bhäva-yogam—the process of devotional service; te—such persons; me—my; na—not; daëòam—punishment; arhanti—deserve; atha— therefore; yadi—if; améñäm—of them; syät—there is; pätakam—some sinful activity; tat—that; api—also; hanti—destroys; urugäya-vädaù—the chanting of the holy name of the Supreme Lord.

Considering all these points, therefore, intelligent men decide to solve all problems by adopting the devotional service of chanting the holy name of the Lord, who is situated in everyone's heart and who is a mine of all auspicious qualities. Such persons are not within my jurisdiction for punishment.

Generally they never commit sinful activities, but even if by mistake or because of bewilderment or illusion they sometimes commit sinful acts, they are protected from sinful reactions because they always chant the Hare Kåñëa mantra.

SRILA PRABHUPADA COMMENTS: In this regard Çréla Viçvanätha Cakravarté Öhäkura quotes the following verse from the prayers of Lord Brahmä (SB 10.14.29): athäpi te deva padämbuja-dvayaprasäda-leçänugåhéta eva hi jänäti tattvaà bhagavan-mahimno na cänya eko 'pi ciraà vicinvan The purport is that even though one is a very learned scholar of the Vedic çästras, he may be completely unaware of the existence of the Supreme Personality of Godhead and His name, fame, qualities and so forth, whereas one who is not a great scholar can understand the position of the Supreme Personality of Godhead if he somehow or other becomes a pure devotee of the Lord by engaging in devotional service. Therefore this verse spoken by Yamaräja says, evaà vimåçya sudhiyo bhagavati: those who engage in the loving service of the Lord become sudhiyaù, intelligent, but this is not so of a Vedic scholar who does not understand Kåñëa's name, fame and qualities. A 126

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pure devotee is one whose intelligence is clear; he is truly thoughtful because he engages in the service of the Lord—not as a matter of show, but with love, with his mind, words and body. Nondevotees may make a show of religion, but it is not very effective because although they ostentatiously attend a temple or church, they are thinking of something else. Such persons are neglecting their religious duty and are punishable by Yamaräja. But a devotee who commits sinful acts, which he may do unwillingly or accidentally because of his former habits, is excused. That is the value of the saìkértana movement. ते दे वससिऩरयगीतऩववत्रगाथा मे साधव् सभदृशो बगवत्प्रऩन्ना् तान्नोऩसीदत हये गद ह मासबगप्ु तान ्

नैषािं वमिं न च वम् प्रबवाभ दण्डे||27|| te—they; deva—by the demigods; siddha—and the inhabitants of Siddhaloka; parigéta—sung; pavitra-gäthäù—whose pure narrations; ye—who; sädhavaù— devotees; samadåçaù—who see everyone equally; bhagavat-prapannäù—being surrendered to the Supreme Personality of Godhead; tän—them; na—not; upasédata—should go near; hareù—of the Supreme Personality of Godhead; gadayä—by the club; abhiguptän—being fully protected; na—not; eñäm—of these; vayam—we; na ca—and also not; vayaù—unlimited time; prabhaväma—are competent; daëòe—in punishing.

My dear servants, please do not approach such devotees, for they have fully surrendered to the lotus feet of the Supreme Personality of Godhead. They are equal to everyone, and their narrations are sung by the demigods and the inhabitants of Siddhaloka. Please do not even go near them. They are always protected by the club of the Supreme Personality of Godhead, and therefore Lord Brahmä and I and even the time factor are not competent to chastise them.

SRILA PRABHUPADA COMMENTS: In effect, Yamaräja warned his servants, "My dear servants, despite what you may have done previously to disturb the devotees, hence forward you should stop. The actions of devotees who have surrendered unto the lotus feet of the Lord and who constantly chant the holy name of the Lord are praised by the demigods and the residents of Siddhaloka.

Those devotees are so respectable and exalted that Lord Viñëu personally protects them with the club in His hand. Therefore, regardless of what you 127

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have done this time, henceforward you should not approach such devotees; otherwise you will be killed by the club of Lord Viñëu. This is my warning.

Lord Viñëu has a club and cakra to punish nondevotees. Do not risk punishment by attempting to disturb the devotees. Not to speak of you, if even Lord Brahmä or I were to punish them, Lord Viñëu would punish us. Therefore do not disturb the devotees any further."

Srila Vishvanath Chakravarti Thakur:: Whatever you have done up to this time can be left as it is by good fortune. From now on, please listen to what I instruct. Gäthäù means narrations. Their pure narrations are recited by the devatäs. They see equally the happiness and suffering of themselves and others. They are protected by the club of the Lord. I think the servants of Viñëu have forgiven you for your one offense today. But if you again approach the devotees, then you will be crushed by the club of the Lord situated in their hands. We, including even Brahmä and time (vayaù), the controller of Brahmä, cannot punish them. तानानमर्धवभसतो ववभुखान्भुकुन्द ऩादायववन्दभकयन्दयसादजस्रभ ्

तनस्ष्कञ्चनै् ऩयभहिं सकुरैयसङ्गैय ्

जुष्टाद्गह ृ े तनयमवत्भहतन फितष्ृ णान ्||28|| tän—them; änayadhvam—bring before me; asataù—nondevotees (those who have not taken to Kåñëa consciousness); vimukhän—who have turned against; mukunda—of Mukunda, the Supreme Personality of Godhead; pädaaravinda—of the lotus feet; makaranda—of the honey; rasät—the taste; ajasram—continuously; niñkiïcanaiù—by persons completely free from material attachment; paramahaàsa-kulaiù—by the paramahaàsas, the most exalted personalities; asaìgaiù—who have no material attachment; juñöät— which is enjoyed; gåhe—to household life; niraya-vartmani—the path leading to hell; baddha-tåñëän—whose desires are bound.

Paramahaàsas are exalted persons who have no taste for material enjoyment and who drink the honey of the Lord's lotus feet. My dear servants, bring to me 128

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for punishment only persons who are averse to the taste of that honey, who do not associate with paramahaàsas and who are attached to family life and worldly enjoyment, which form the path to hell.

SRILA PRABHUPADA COMMENTS::After warning the Yamadütas not to approach the devotees, Yamaräja now indicates who is to be brought before him. He specifically advises the Yamadütas to bring him the materialistic persons who are attached to household life merely for sex. As stated in ÇrémadBhägavatam, yan maithunädi-gåhamedhi-sukhaà hi tuccham: [SB 7.9.45] people are attached to household life for sex only. They are always harassed in many ways by their material engagements, and their only happiness is that after working very hard all day, at night they sleep and indulge in sex.

Nidrayä hriyate naktaà vyaväyena ca vä vayaù: [SB 2.1.3] at night, materialistic householders sleep or indulge in sex life. Divä cärthehayä rajan kuöumba-bharaëena vä: during the day they are busy trying to find out where money is, and if they get money they spend it to maintain their families.

Yamaräja specifically advises his servants to bring these persons to him for punishment and not to bring the devotees, who always lick the honey at the lotus feet of the Lord, who are equal to everyone, and who try to preach Kåñëa consciousness because of sympathy for all living entities. Devotees are not liable to punishment by Yamaräja, but persons who have no information of Kåñëa consciousness cannot be protected by their material life of so-called family enjoyment. Çrémad-Bhägavatam says (2.1.4): dehäpatya-kalaträdiñv ätma-sainyeñv asatsv api teñäà pramatto nidhanaà paçyann api na paçyati Such persons complacently believe that their nations, communities or families can protect them, unaware that all such fallible soldiers will be destroyed in due course of time. In conclusion, one should try to associate with persons who engage in devotional service twenty-four hours a day.

SB 6.3.29 स्जह्वा न वस्क्त बगवद्गुणनाभधेमिं

चेतवच न स्भयतत तच्चयणायववन्दभ ् 129

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कृष्णाम नो नभतत मस्च्छय एकदावऩ

तानानमर्धवभसतोऽकृतववष्णुकृत्मान ् jihvä—the tongue; na—not; vakti—chants; bhagavat—of the Supreme Personality of Godhead; guëa—transcendental qualities; näma—and the holy name; dheyam—imparting; cetaù—the heart; ca—also; na—not; smarati— remembers; tat—His; caraëa-aravindam—lotus feet; kåñëäya—unto Lord Kåñëa through His Deity in the temple; no—not; namati—bows; yat—whose; çiraù— head; ekadä api—even once; tän—them; änayadhvam—bring before me; asataù—the nondevotees; akåta—not performing; viñëu-kåtyän—duties toward Lord Viñëu.

My dear servants, please bring to me only those sinful persons who do not use their tongues to chant the holy name and qualities of Kåñëa, whose hearts do not remember the lotus feet of Kåñëa even once, and whose heads do not bow down even once before Lord Kåñëa. Send me those who do not perform their duties toward Viñëu, which are the only duties in human life. Please bring me all such fools and rascals.

Srila Vishvanatha Chakravarti Thakur:: Those are called sat, or devotee, who have even once chanted the name of the Lord or remembered him. Bring persons other than those. Bring those who have not chanted once the name, and even if their tongues are not active, bring those whose minds have not once remembered the Lord. If their minds are disturbed, then at least bring those who have not once bowed their heads to the Lord. The word ‚once‛ should be understood for all the statements. Bring those who have not done any service to Viñëu, either purely or at least as the predominant process.

These are non-vaiñëavas. ‚Once‛ can be interpreted as once in a lifetime, once in a year or once in a day according to different opinions.

SRILA PRABHUPADA COMMENTS: The word viñëu-kåtyän is very important in this verse because the purpose of human life is to please Lord Viñëu.

Varëäçrama-dharma is also meant for that purpose. As stated in the Viñëu Puräëa (3.8.9): varëäçramäcäravatä puruñeëa paraù pumän 130

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viñëur ärädhyate panthä nänyat tat-toña-käraëam [Cc. Madhya 8.58] Human society is meant to follow strictly the varëäçrama-dharma, which divides society into four social divisions (brähmaëa, kñatriya, vaiçya and çüdra) and four spiritual divisions (brahmacarya, gåhastha, vänaprastha and sannyäsa). Varëäçrama-dharma easily brings one nearer to Lord Viñëu, who is the only true objective in human society.

Na te viduù svärtha-gatià hi viñëum: [SB 7.5.31] unfortunately, however, people do not know that their self-interest is to return home, back to Godhead, or to approach Lord Viñëu. Duräçayä ye bahir-artha-mäninaù: instead, they are simply bewildered. Every human being is expected to perform duties meant for approaching Lord Viñëu. Therefore Yamaräja advises the Yamadütas to bring him those persons who have forgotten their duties toward Viñëu (akåtaviñëu-kåtyän). One who does not chant the holy name of Viñëu (Kåñëa), who does not bow down to the Deity of Viñëu, and who does not remember the lotus feet of Viñëu is punishable by Yamaräja. In summary, all avaiñëavas, persons unconcerned with Lord Viñëu, are punishable by Yamaräja. तत्ऺम्मतािं स बगवान्ऩुरुष् ऩुयाणो नायामण् स्वऩुरुषैमद ह सत्कृतिं न्

स्वानाभहो न ववदष ु ािं यचचताञ्जरीनािं

ऺास्न्तगहयीमसस नभ् ऩरु ु षाम बम् ू ने||30|| tat—that; kñamyatäm—let it be excused; saù—He; bhagavän—the Supreme Personality of Godhead; puruñaù—the Supreme Person; puräëaù—the oldest; näräyaëaù—Lord Näräyaëa; sva-puruñaiù—by my own servants; yat—which; asat—impudence; kåtam—performed; naù—of us; svänäm—of my own men; aho—alas; na viduñäm—not knowing; racita-aïjalénäm—folding our hands together to beg Your pardon; kñäntiù—forgiveness; garéyasi—in the glorious; namaù—respectful obeisances; puruñäya—unto the person; bhümne— supreme and all-pervading.

[Then Yamaräja, considering himself and his servants to be offenders, spoke as follows, begging pardon from the Lord.] O my Lord, my servants have surely committed a great offense by arresting a Vaiñëava such as Ajämila.

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O Näräyaëa, O supreme and oldest person, please forgive us. Because of our ignorance, we failed to recognize Ajämila as a servant of Your Lordship, and thus we have certainly committed a great offense. Therefore with folded hands we beg Your pardon. My Lord, since You are supremely merciful and are always full of good qualities, please pardon us. We offer our respectful obeisances unto You. SRILA PRABHUPADA COMMENTS: Lord Yamaräja took upon himself the responsibility for the offense committed by his servants. If the servant of an establishment makes a mistake, the establishment takes responsibility for it.

Although Yamaräja is above offenses, his servants, practically with his permission, went to arrest Ajämila, which was a great offense. The nyäya-çästra confirms, bhåtyäparädhe svämino daëòaù: if a servant makes a mistake, the master is punishable because he is responsible for the offense. Taking this seriously, Yamaräja, along with his servants, prayed with folded hands to be excused by the Supreme Personality of Godhead, Näräyaëa.

Srila Vishvanatha Chakravarti:: According to the reasoning ‚punish the master for the offense of the servant‛2 Yamaräja considers his servants’ offense to be his own and humbly offers respects to the Lord. Therefore (tat) may the Lord forgive me along with my followers who are very bad persons (su apuruñaiù) for acting improperly (asat-kåtam). Ah! Out of ignorance they have done this. They are folding their hands now. ‚But one forgives only those who cannot be punished.‛ No, forgiveness is the quality of the greatest person. Another version has svänäà mahaù: my servants did not know the greatness of Viñëu’s servants तस्भात्सङ्कीतहनिं ववष्णोजहगन्भङ्गरभिंहसाभ ्

भहताभवऩ कौयव्म ववद्र्धमैकास्न्तकतनष्कृतभ ्||31|| tasmät—therefore; saìkértanam—the congregational chanting of the holy name; viñëoù—of Lord Viñëu; jagat-maìgalam—the most auspicious performance within this material world; aàhasäm—for sinful activities; mahatäm api—even though very great; kauravya—O descendant of the Kuru family; viddhi—understand; aikäntika—the ultimate; niñkåtam—atonement. Çukadeva Gosvämé continued: My dear King, the chanting of the holy name of 2

Bhåtyäparädhe svämino daëòaù iti nyäya.

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the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the saìkértana movement is the most auspicious activity in the entire universe. Please try to understand this so that others will take it seriously.

SRILA PRABHUPADA COMMENTS:We should note that although Ajämila chanted the name of Näräyaëa imperfectly, he was delivered from all sinful reactions. The chanting of the holy name is so auspicious that it can free everyone from the reactions of sinful activities. One should not conclude that one may continue to sin with the intention of chanting Hare Kåñëa to neutralize the reactions. Rather, one should be very careful to be free from all sins and never think of counteracting sinful activities by chanting the Hare Kåñëa mantra, for this is another offense. If by chance a devotee accidentally performs some sinful activity, the Lord will excuse him, but one should not intentionally perform sinful acts.

Srila Vishvanatha Chakravarti::On the evidence of the statements of Yama and Viñëu’s servants, a small amount of chanting destroys all sins. Then how much more can be accomplished by intense chanting (saìkértaëam)? शण्ृ वतािं गण ुह ु ् ृ तािं वीमाहण्मुद्दाभातन हये भह

मथा सज ु ातमा बक्त्मा शद् ु र्धमेन्नात्भा व्रताददसब्||32|| çåëvatäm—of those hearing; gåëatäm—and chanting; véryäëi—the wonderful activities; uddämäni—able to counteract sin; hareù—of the Supreme Personality of Godhead; muhuù—always; yathä—as; su-jätayä—easily brought forth; bhaktyä—by devotional service; çuddhyet—may be purified; na—not; ätmä—the heart and soul; vrata-ädibhiù—by performing ritualistic ceremonies.

One who constantly hears and chants the holy name of the Lord and hears and chants about His activities can very easily attain the platform of pure devotional service, which can cleanse the dirt from one's heart. One cannot achieve such purification merely by observing vows and performing Vedic ritualistic ceremonies.

SRILA PRABHUPADA COMMENTS: One may very easily practice chanting and hearing the holy name of the Lord and thus become ecstatic in spiritual 133

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life. Padma Puräëa states: nämäparädha-yuktänäà nämäny eva haranty agham aviçränti-prayuktäni täny evärtha-karäëi ca Even if one chants the Hare Kåñëa mahä-mantra offensively, one can avoid offenses by continuously chanting without deviation. One who becomes accustomed to this practice will always remain in a pure transcendental position, untouchable by sinful reactions. Çukadeva Gosvämé especially requested King Parékñit to note this fact very carefully. There is no profit, however, in executing the Vedic ritualistic ceremonies. By performing such activities one may go to the higher planetary systems, but as stated in Bhagavad-gétä (9.21), kñéëe puëye martya-lokaà viçanti: when the period of one's enjoyment in the heavenly planets is terminated because of the limited extent of the results of one's pious activities, one must return to earth.

Thus there is no use in endeavoring to travel up and down in the universe. It is better to chant the holy name of the Lord so that one may become fully purified and eligible to return home, back to Godhead. That is the aim of life, and that is the perfection of life. कृष्णाङ्तिऩद्मभधुसरण्न ऩुनववहसष्ृ ट भामागण ु ेषु यभते वस्ृ जनावहे षु

अन्मस्तु काभहत आत्भयज् प्रभाष्टुहभ ्

ईहे त कभह मत एव यज् ऩुन् स्मात ् |||| kåñëa-aìghri-padma—of the lotus feet of Lord Kåñëa; madhu—the honey; liö— one who licks; na—not; punaù—again; visåñöa—already renounced; mäyäguëeñu—in the material modes of nature; ramate—desires to enjoy; våjinaavaheñu—which brings distress; anyaù—another; tu—however; käma-hataù— being enchanted by lust; ätma-rajaù—the sinful infection of the heart; pramärñöum—to cleanse; éheta—may perform; karma—activities; yataù—after which; eva—indeed; rajaù—the sinful activity; punaù—again; syät—appears.

Devotees who always lick the honey from the lotus feet of Lord Kåñëa do not care at all for material activities, which are performed under the three modes of material nature and which bring only misery. Indeed, devotees never give up 134

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the lotus feet of Kåñëa to return to material activities. Others, however, who are addicted to Vedic rituals because they have neglected the service of the Lord's lotus feet and are enchanted by lusty desires, sometimes perform acts of atonement. Nevertheless, being incompletely purified, they return to sinful activities again and again.

SRILA PRABHUPADA COMMENTS: A devotee's duty is to chant the Hare Kåñëa mantra. One may sometimes chant with offenses and sometimes without offenses, but if one seriously adopts this process, he will achieve perfection, which cannot be achieved through Vedic ritualistic ceremonies of atonement.

Persons who are attached to the Vedic ritualistic ceremonies, but do not believe in devotional service, who advise atonement, but do not appreciate the chanting of the Lord's holy name, fail to achieve the highest perfection.

Devotees, therefore, being completely detached from material enjoyment, never give up Kåñëa consciousness for Vedic ritualistic ceremonies. Those who are attached to Vedic ritualistic ceremonies because of lusty desires are subjected to the tribulations of material existence again and again. Mahäräja Parékñit has compared their activities to kuïjara-çauca, the bathing of an elephant.

Srila Vishvanath Chakravarti Thakura:: Devotees with or without offense should perform only bhakti, and not atonements. Those who have no faith in bhakti, the smärtas, arthavädis, and those subject to false arguments and harsh opinions, perform atonements and not chanting the Lord’s name. The bee which licks the honey from the lotus feet of the Lord is not attached to the food of men or cows (grass etc.) even if dying of hunger. Similarly the devotee does not enjoy material objects which he has rejected, though he enjoyed them in his previous condition, since he is situated in bhakti. This meaning is derived from the use of the verb ram: to enjoy. Though the kaniñöha-bhaktas engage in material actions, they do not enjoy them: tato bhajeta mäà prétaù çraddhälur dåòha-niçcayaù juñamäëaç ca tän kämän duùkhodarkäàç ca garhayan My devotee should remain happy and worship me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, my 135

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devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities. SB 11.20.28 The smärta however performs atonements (karma) to purify his sin (rajaù).

And again he commits sin like an elephant which has taken a bath sprinkling itself with dust again. This is because of committing offenses to the name. इत्थिं स्वबतग ह ृ ददतिं बगवन्भदहत्विं

सिंस्भत्ृ म ववस्स्भतचधमो मभककङ्कयास्ते नैवाच्मुताश्रमजनिं प्रततशङ्कभाना

द्रष्टुिं च बफभमतत तत् प्रबतृ त स्भ याजन ्||34|| ittham—of such power; sva-bhartå-gaditam—explained by their master (Yamaräja); bhagavat-mahitvam—the extraordinary glory of the Supreme Personality of Godhead and His name, fame, form and attributes; saàsmåtya— remembering; vismita-dhiyaù—whose minds were struck with wonder; yamakiìkaräù—all the servants of Yamaräja; te—they; na—not; eva—indeed; acyuta-äçraya-janam—a person sheltered by the lotus feet of Acyuta, Lord Kåñëa; pratiçaìkamänäù—always fearing; drañöum—to see; ca—and; bibhyati—they are afraid; tataù prabhåti—beginning from then; sma—indeed; räjan—O King.

After hearing from the mouth of their master about the extraordinary glories of the Lord and His name, fame and attributes, the Yamadütas were struck with wonder. Since then, as soon as they see a devotee, they fear him and dare not look at him again.

SRILA PRABHUPADA COMMENTS: Since this incident, the Yamadütas have given up the dangerous behavior of approaching devotees. For the Yamadütas, a devotee is dangerous. इततहाससभभिं गह् ु मिं बगवान्कुम्बसम्बव्

कथमाभास भरम आसीनो हरयभचहमन ्||35|| itihäsam—history; imam—this; guhyam—very confidential; bhagavän—the most powerful; kumbha-sambhavaù—Agastya Muni, the son of Kumbha; 136

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kathayäm äsa—explained; malaye—in the Malaya Hills; äsénaù—residing; harim arcayan—worshiping the Supreme Personality of Godhead.

When the great sage Agastya, the son of Kumbha, was residing in the Malaya Hills and worshiping the Supreme Personality of Godhead, I approached him, and he explained to me this confidential history.

Srila Vishvanath Chakravarti Thakur:: Kumbha-sambhavaù means the sage Agastya. ‚Living on Malaya Mountain‛ indicates he was undisturbed. ‚Worshipping the Lord‛ means he touched the Lord’s feet again and again to show his faith. This is Çrédhara Svämé’s explanation.

!!All glories to Srila Prabhupada!!

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