Ajāmila Delivered by the Viṣṇudūtas

In the Second Chapter, the arguments of the servants of Yama are refuted by the power of the Lord’s name, Ajāmila repents and then ascends to Vaikuṇṭha. Naya-kovidāḥ means those who speak as persons knowledgeable of nīti-śāstra.

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.

That is expressed in this verse. We have never heard such facts till now (aho)! What will happen to the people by such injustice (kaṣṭham)? “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.

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.

The path of dharma will be very quickly covered up.

The common people, like animals, sleeping peacefully with their heads on the lap of the master, do not know dharma and adharma. How can the compassionate leader, who should have the trust of all beings, give pain to those who have surrendered in friendship, and have undeveloped consciousness?

Because of the betrayal of trust, we speak of further adharma. This is expressed in two verses. Nyarpitātmānam means to the person who has completely offered himself. Why should he trust the leader? The leader should be worthy of being trusted and should be compassionate to all beings.

“You castigate us, but what offenses have we and our master committed in taking away Ajāmila to purify him, since he has performed no atonements for over a thousand great sins?” 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. The smṛtis say:

nāmno hi yāvatī śaktiḥ pāpa-nirharaṇe hareḥ

tāvat kartuṁ na śaknoti pātakaṁ pātakī naraḥ

A sinful man cannot commit as many sins as can be destroyed by the power of the Lord’s name. Viṣṇu Purāṇa

avaśenāpi yan nāmni kīrtite sarva-pātakaiḥ

pumān vimucyate sadyaḥ siṁha-trastair mṛgair iva

A human is freed from all sins when he chants the Lord’s name even unconsciously. The sins flee like animals frightened of a lion. Viṣṇu Purāṇa 6.8.19

Not only does chanting the Lord’ name cause atonement but is the cause of liberation (svastyayanam).

sakṛd uccāritaṁ yena harir ity akṣara-dvayam

baddha-parikaras tena mokṣāya gamanaṁ prati

Whoever chants the two syllables “Hari” only once is fir for attaining liberation. Skanda Purāṇa

“But Ajāmila did not chant with awareness that this was atonement. He called out for his son because he was afraid of us.” You do not understand the truth. Being materialistic, you do not understand. Even by calling for his son while not seeking to make atonement, atonement of this sinner (aghonah) was accomplished. Aghavat is here conjugated like maghavan (maghonaḥ). Just chanting at this time for his son is the atonement for all his sins. However, previously he chanted in ungrammatical language, “O Nārāyaṇa, come here, from your mother’s lap to my lap.” The atonement took place then. Not only chanting four syllables, but chanting the Lord’s name in two syllables or one syllable also destroys all sins.

The chanting of the holy name of Lord Viṣṇu is the best process of atonement for a thief, for a drunkard, for one who betrays a friend or relative, for one who kills a brāhmaṇa, for one who indulges in sex with the wife of his guru or another superior, for one who kills women, the king, his father, or cows, and for all other sinful men. Simply by chanting the holy name of Lord Viṣṇu, such sinful persons attract the attention of the Supreme Lord.

“The name of the Lord may destroy sins, but how can nāmābhāsa be the atonement for thousands of grave sins which cannot be destroyed by thousands of twelve year vows?” Stenaḥ means a gold thief. Chanting is the best atonement (suniṣkṛtam), since it destroys the root of 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-viṣayā-matiḥ). The Lord thinks, “This person belongs to me. I will always protect him.” This is Śrīdhara Svāmī’s meaning of the phrase.

“Hearing his name being chanted, and remembering Ajāmila, the Lord ordered us to bring Ajāmila, 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 Viṣṇu said that Ajāmila chanting at the time of death had destroyed all his sins, but actually, from the first time that Ajāmila called his son Nārāyaṇa, 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 vyājahāra (he chanted) in verse 7 also indicates that from the first time he chanted the name, all sins had been destroyed. The word vivaśaḥ in that verse means “spontaneously, out of affection for his child.”

“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.” This cannot be said, because it will be said later vaikuṇṭha-nāma-grahaṇam aśeṣāgha-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 saṁsāra.

vartamānam ca yat pāpaṁ yad bhūtaṁ yad bhaviṣyati

tat sarvaṁ nirdahatyāśu govindānala-kīrtanāt

All sins in the present, past and future are quickly destroyed by chanting the name of Govinda which is like fire. Hari-bhakti-vilāsa 11.339

yan-nāma sakṛc chravaṇāt pukkaśo 'pi vimucyate saṁsārāt

By hearing one of your names once, even the outcaste is delivered from the material world. SB 6.16.44

naivaṁ-vidhaḥ puruṣa-kāra urukramasya

puṁsāṁ tad-aḍghri-rajasā jita-ṣaò-guṇānām

citraṁ vidūra-vigataḥ sakṛd ādadīta

yan-nāmadheyam adhunā sa jahāti 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.

“Why then did sin not leave Ajāmila 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?”

Like the karmas of the jīvanmukta which remain for some time simply as impressions, Ajāmila’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-kāṇòa 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. Tathārtha-vādo hari-nāmni kalpanam: it is an offense to interpret the name or think its powers are exaggeration. (Padma Purāṇa)

nāmāśrayaḥ kadācit syāt taraty eva sa nāmataḥ

nāmno hi sarva suhṛdo hy aparādhāt pataty adhaḥ

One who takes shelter of the name at any time crosses material life by the name.

One falls to hell from offense to the name of the Lord, the friend of all beings.

Padma Purāṇa

arthavadam harer-namni sambhavayati yo narah

sa papistho manusyanam niraye patati sphutam

Those most sinful of men who interpret the name of the Lord fall to hell

Katyāyana Saṁhitā, Padma Purāṇa

yan-nāma-kīrtana-phalaṁ vividhaṁ niśamya

na śraddadhāti manute yad utārthavādam

yo mānuṣas tam iha dukḥa-caye kṣipāmi

saṁsāra-ghora-vividhārti nipīòitāṇgam

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. Parma Purāṇa

śruti-smṛti-purāṇeṣu nāma-māhātmya-vādiṣu

ye ’rthavāda iti bruyur na teṣāṁ niraya-kṣayaḥ

Persons who interpret the śrutis, smṛtis, and purāṇas, which wonderfully glorify the Lord’s name, stay in hell forever. Jaimini Saṁhitā

Thus from scriptures like Parma Purāṇa and Kātyāyana-saṁhitā there are thousands of statements showing fall down from interpreting the name.

Parīkṣit has just said:

kvacin nivartate 'bhadrāt kvacic carati tat punaḥ

prāyaścittam atho 'pārthaṁ manye kuñjara-śaucavat

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 some of the devotees. And Ajāmila, a sinner, by the strength of nāmābhāsa attained Vaikuṇṭha, but smārtas and others, though knowing scriptures, and though chanting the name, continue existence in frightful saṁsāra 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-kāṇòa) 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.

“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 karmīs, jñānīs, yogīs 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.”

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-devī, representing the name, as a secondary practice, in order bring out results of karma and jñāna, are called karmīs or jñānīs, 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 Vaiṣṇavas. By their natures they are offenders to the name in one aspect, for it is said dharma-vratatyāgahutādi-sarvaśubhakriyā-sāmyamapi pramādaḥ: the eighth offense is to consider the name equivalent to dharma, vratas, sacrifices and other karma-kāṇòa 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-devī 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, jñāna 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, Vaiṣṇavas 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-devī gives them no results for their efforts, even though she is still a limb of dharma and other process.

ke te 'paradhā vipendra namno bhagavatah krtāḥ

vinighnanti nṛnam krtyam prakrtam hy anayanti ca

O brāhmaṇa! Offenses to the name destroy men’s pious actions and lead them to material world. Padma Purāṇa, Brāhma-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 jñāna 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-devī.

“From the words of the servants of Yama it is understood that Ajāmila was previously involved in karma. (He was not a devotee, but performed bhakti secondarily, and therefore all his sins should not have been removed by chanting.)” That is true, and by sinful acts like drinking his status as a brāhmaṇa was destroyed, what to speak of his pious acts of karma. It will be explained: “Ajāmila was a brāhmaṇa who because of bad association had given up all brahminical culture and religious principles. Becoming most fallen, he stole, drank and performed other abominable acts. He even kept a prostitute.” (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 Nārāyaṇa.

“But if there is a scriptural rule that one should perform bhakti as a limb of karma or jñāna, how can that be offensive?” 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 jñāna, 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 jñāna by secondary bhakti according to rules, his offense is not destroyed.

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

yathā yathātmā parimṛjyate 'sau

mat-puṇya-gāthā-śravaṇābhidhānaiḥ

tathā tathā paśyati vastu sūkṣmaṁ

cakṣur yathaivāñjana-samprayuktam

To the degree that the ātmā 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

bhaktiḥ pareśānubhavo viraktir

anyatra caiṣa trika eka-kālaḥ

prapadyamānasya yathāśnataḥ syus

tuṣṭiḥ puṣṭiḥ kṣud-apāyo 'nu-ghāsam

Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of Kṛṣṇa, 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

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ |

hṛdy antaḥstho hy abhadrāṇi vidhunoti suhṛt-satām ||

Kṛṣṇa, 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 guṇānuvādaḥ khalu sattva-bhāvanaḥ: 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 Vaikuṇṭha. Such is the case of Ajāmila.

na vāsudeva-bhaktānām aśubhaṁ vidyate kvacit

janma-mṛtyu-jarā-vyādhi-bhayaṁ vāpy upajāyate

The devotees of Vāsudeva have no misfortune at all. They surpass birth, death, old age and disease. Mahābhārata 13.135.131

sva-dharma-niṣṭhaḥ śata-janmabhiḥ pumān

viriñcatām eti tataḥ paraṁ hi mām

avyākṛtaṁ bhāgavato 'tha vaiṣṇavaṁ

padaṁ yathāhaṁ vibudhāḥ kalātyaye

A person fixed in dharma attains the post of Brahmā after a hundred births, and by more pious acts a person attains me. But the devotee attains the abode of Vaikuṇṭha after leaving the body, just as I in another form reside there, and the devatās who are qualified go there after destroying their subtle bodies. SB 4.25.29

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.

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-puruṣam abhivīkṣya pāśa-hastaṁ

vadati yamaḥ kila tasya karṇa-mūle

parihara madhusūdana prapannān

prabhur aham anya-nṛṇāṁ na vaiṣṇavānām

Yamarāja seeing his follower with noose in his hands says in his ear, “Do not take devotees surrendered to Madhusūdana. I am the master of other men, but not the Vaiṣṇavas.

te deva-siddha-parigīta-pavitra-gāthā

ye sādhavaḥ samadṛśo bhagavat-prapannāḥ

tān nopasīdata harer gadayābhiguptān

naiṣāṁ vayaṁ na ca vayaḥ prabhavāma daṇòe

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 devatās and Siddhas, since they are protected by the club of the Lord. We, including Brahmā and even time, do not have power to punish them. SB 6.3.27

The servants of Yama say:

prāhāsmān yamunā-bhrātā sādaraṁ hi punaḥ punaḥ

bhavadbhir vaiṣṇavās tyājyā

Yama repeatedly has told us with care, “You must leave the Vaiṣṇavas” Parma Purāṇa

Moreover the Lord himself says:

na hy aḍgopakrame dhvaṁso

mad-dharmasyoddhavāṇv api

mayā vyavasitaḥ samyaḍ

nirguṇatvād anāśiṣaḥ

O Uddhava! Because I have personally established it, this process of niṣkāma-bhakti is beyond the guṇas. 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-bandhanaṁ janma vaiṣṇavānāṁ ca vidyate: the worshippers of Viṣṇu do not have birth due to karma. Thus after the destruction of sin and offenses by chanting the name, which is caused by impressions of previous bhakti, persons attain the Lord by the mercy of Bhakti-devī.

na vai jano jātu kathañcanāvrajen

mukunda-sevy anyavad aḍga saṁsṛtim

smaran mukundāḍghry-upagūhanaṁ punar

vihātum icchen na rasa-graho janaḥ

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 avagamī na vetti bhavad-uttha-śubhāśubhayor

guṇa-viguṇānvayāṁs tarhi deha-bhṛtāṁ ca giraḥ

anu-yugam anv-ahaṁ sa-guṇa gīta-paramparayā

śravaṇa-bhṛto yatas tvam apavarga-gatir manu-jaiḥ

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:

dharmasya hy āpavargyasya nārtho’rthāyopakalpate |

nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ ||

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.

yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ

tato 'dhanaṁ tyajanty asya svajanā duḥkha-duḥkhitam

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 Vaiṣṇava. 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.

yataḥ khyātiṁ yātaṁ katham u sahate tad vigarhām

How can the name tolerate criticism of those who spread the name? Parma Purāṇa

nāmno balādyasya hi pāpabuddhirna vidyate tasya yamair hi śuddhiḥ

For a person who commits sin on the strength of chanting there is no purification by the servants of Yama. Parma Purāṇa

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).

Some people make the following proposition. “Those offenders of the name who are without karma and jñāna, 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 Vaiṣṇavas. The word vaiṣṇava is defined as “the person who takes Viṣṇu as his object of worship” according to Pāṇini sūtras 4.2.24 and 4.3.95. Thus Vaisṇavas are those who have made Viṣṇu the object of worship by accepting initiation and also those who make Viṣṇu 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.”

This however is not correct because one cannot attain the Lord easily without guru.

nṛ-deham ādyaṁ su-labhaṁ su-durlabhaṁ

plavaṁ su-kalpaṁ guru-karṇadhāram

mayānukūlena nabhasvateritaṁ

pumān bhavābdhiṁ na taret sa ātma-hā

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.

“But it is seen that Ajāmila, without surrendering to guru easily attained the Lord.” 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 Ajāmila, they can be delivered even without guru by chanting the name in nāmābhāsa without offense. Though it has been definitely ascertained that the Lord should be worshipped, that 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 dīkṣāṁ na ca sat-kriyāṁ na ca puraścaryāṁ manāg īkṣate

mantro ’yaṁ rasanā-spṛg eva phalati śrī-kṛṣṇa-nāmātmakaḥ

Chanting the holy name does not depend on initiation, pious activities or the puraścaryā regulative principles generally observed before initiation. The holy name does not wait for any of these activities. It is self-sufficient. Padyāvalī

As well, we have the example of Ajāmila. 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.

Some say that persons who worship devatās should be treated like the karmīs with sin and offense. Others say that Bhakt-devī places them in an even lower category because they do not have general surrender. Thus it is said:

ye ’py anya-devatā-bhaktā yajante śraddhayānvitāḥ |

te ’pi mām eva kaunteya yajanty avidhi-pūrvakam ||

Those who are devoted to other gods and with faith worship them--they also worship me, but by the wrong method, O son of Kuntī. BG 9.23

But for those who are simply offenders there is no deliverance at all. It is said:

tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān |

kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu ||

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

But some persons also say that these offenders’ offenses are destroyed by absorption in the Lord since it is said:

kāmād dveṣād bhayāt snehād yathā bhaktyeśvare manaḥ

āveśya tad-aghaṁ hitvā bahavas tad-gatiṁ gatāḥ

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:

nāmāparādha-yuktānāṁ nāmāny eva haranty agham

aviśrānti-prayuktāni tāny evārtha-karāṇi ca

Even if in the beginning one chants the Hare Kṛṣṇa mantra with offenses, one will become free from such offenses by chanting again and again. Parma Purāṇa

Others say that “absorption” means repeated meditation. Others say that there is no absolute rule when Kṛṣṇa appears in the world. Thus some persons without being absorbed in the Lord, but simply by being killed by the Lord—such as Narakāsura, Bāṇāsura 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 Bhāgavatam.

The name is described in two verses as most excellent, even for acting as atonement for all of the greatest sins. Brahmavādibhiḥ means Manu and others. Nāma-padaiḥ means “just by some indications of the name, such as calling out the name of a son.” Or it can mean one inflected word indicating the Lord. In that case the plural is used to indicate respect. This means that the word may have meaning or not (simply being one word of a sentence). The name should be chanted but the mind may be attentive or not. He may be sinful, without even following karma or other scriptural process. And not only does the name uproot sin completely. One realizes the Lord’s qualities, beauty, powers and sweetness.

Or another meaning is as follows. “But how can grave sins which are destroyed only by great austerities and vows be destroyed by casual chanting of the name?” The name indicates the power (guṇa) of the Lord having great fame. The name removes great sin because it is the name of the most powerful Supreme Lord.

Performance of atonement for twelve years is considered inferior to chanting the name. Since the mind pursues the path of sin after performing atonement which does not completely purify the mind, for persons desiring complete destruction of karmas, constant chanting of the name and qualities, after (anu) hearing them for someone is the real purification of one’s existence become it destroys all desires. According to Amara-koṣa the word anu means “after” as well as “similar.”

“Why do you criticize committing sin again after doing atonements? We can explain that this is similar to being bitten by a snake without any teeth since it is caused simply by remaining impressions (just as you explain about commission of sin after chanting.”

You are mistaken. Our explanation of the name is valid because of statements that the name destroys all sins along with desires. It is not simply imagination. How can you make your claim, since there are no statements in the scriptures concerning atonement which claim destruction of all desires, and even in the exaggerated claims of karma-kāṇòa, one does not hear of decrease of sinful desire. This was stated previously.

Because of this, do not take Ajāmila. He has done unlimited atonements. This means at the time of naming his son Nārāyaṇa, from his first chanting, he accomplished all atonements. This was also done without any offenses to the name either previously or in this life. Because he was sinless (yat), while dying he chanted the name. If he had sin, how could he chant the name while dying? It is said in the Gītā:

yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām |

te dvandva-moha-nirmuktā bhajante māṁ dṛòha-vratāḥ ||

But those whose sins have been destroyed by pious acts, being free of the ignorance arising from duality by worshipping me, then worship me with determination. BG 7.28

anta-kāle ca mām eva smaran muktvā kalevaram |

yaḥ prayāti sa madbhāvaṁ yāti nāsty atra saṁśayaḥ ||

At the point of death, he who leaves the body while knowing me in truth, attains a nature similar to mine. Of this there is no doubt. BG 8.5

Thus by the appearance of the name or its non-appearance when dying, one can infer the absence of offenses to the name or the presence of offenses to the name.

What type of chanting destroys all sins? This is expressed by showing how even lesser degrees of quality in chanting still have effect. Saḍketyam means chanting while referring to some one like a son. The suffix ya added to saṇketa 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. Pārihāsyam means calling jokingly, but with affection, not with criticism. “O famous one! Your fame is like that of Kṛṣṇa, 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 “Kṛṣṇa lifted Govardhana casually (helayā).” Others cannot utter the name so much as those who utter the name of Kṛṣṇa casually while eating, playing or sleeping. This chanting is also without criticism or disrespect.

nindāṁ bhagavataḥ śṛṇvaṁs tat-parasya janasya vā

tato nāpaiti yaḥ so 'pi yāty adhaḥ sukṛtāc cyutaḥ

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

Thus criticism and disrespect such as Veṇa saying “What is the use of Viṣṇu?” is filled with fault (and thus does not have effect). Aśeṣāgha-haraṁ means that not only all sins but also all desires are destroyed by chanting.

Besides the above mentioned four types of chanting there is a fifth, chanting in conditions beyond one’s control, with different varieties. Chanting while falling from a building, stumbling on the road, breaking ones limbs, being bitten by a snake or other animal, being burned by fever, or being attacked with sticks, a person who is not a karmī, jñānī etc. will still be free from hell.

“According to the gravity of the sin, the scriptures say that one must do a correspondingly severe austerity. How is it that by chanting once in nāmābhāsa all of the gravest sins are destroyed?” Because the atonements have limited power, such arrangements are prescribed. However, heaps of serious sins are destroyed by chanting once even a portion of the name, since it has inconceivably great power. It is as easy as Balarāma’s ability to destroy the all Kauravas, including Duryodana, in order to save Sāmba.

By such atonements sins are destroyed (pūyante). The verbal root is puṁ, which means “to destroy.” However these atonements do not destroy the subtle root (hṛdayam) of the sins (adharmajam). By serving the feet of the Lord, by bhakti to the Lord, by one method such as chanting among the nine processes, the root of sin is destroyed, since chanting destroys even the desires for sin.

“But chanting in this way is not done with knowledge that it is atonement.” Just as fire lit innocently by a child burns dry grass, so chanting without knowledge burns up heaps of sins.

Not only does the name destroy sin, but it bestows prema for the Lord. Another example is given. Vīryatamam stands for vīryavattamam (having the most power). Omission of vat is poetic license. Yadṛcchayā 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.

Having been explained everything (pratyuditāḥ), the servants of Yama explained all this to Yamarāja.

Though Ajāmila had some remaining time left, because of sins, his life span was reduced according to 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 Viṣṇu-dūtas disappeared, since he had remaining time left.

Hearing about the pure dharma approved by the Lord from the servants of Viṣṇu and the impure dharma recommended in the three Vedas from the servants of Yama, Ajāmila, quickly became filled with devotion to the Lord from hearing the greatness of the Lord, became repentant on remembering his sinful actions.

Hearing the pure dharma beyond the guṇas approved by the Lord from the servants of Viṣṇu and the impure dharma which takes shelter of the guṇas, recommended in the three Vedas, from the servants of Yama, Ajāmila became a devotee.

My qualification as a brāhmaṇa was destroyed by giving birth to sons in a śūdra woman.

Duṣkṛtam means “personification of sin” or “performer of sin.”

Adhunā means “in this life.”

I was being led to hell (adhaḥ bhuvaḥ).

There must have been some auspicious acts as a cause for seeing the best of the devatās. 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 Nārāyaṇa.

Vaktum means kartum. Or the meaning can be “the tongue could not chant that which allows one to attain Vaikuṇṭha.”

Freeing myself from this bondage arising from karma, desire and ignorance, becoming a friend to all beings, becoming peaceful, friendly, merciful and in control of the mind, I will free my fallen self who was trapped by the Lord’s māyā in the form of a woman, just as a low person becomes the plaything of a woman.

Just as a low person becomes like a captive animal of a woman, I, a brāhmaṇa, have become the captive animal of that woman, māyā.

Having the understanding that these objects such as body are false, I will give up the conception of I and mine.

Mukta sarvānubandhanaḥ means “free from attachment to wife and sons.”

Yogam means bhakti-yoga. Ātmani means “on the Lord.”

Detaching his mind from sense objects, with concentrated mind (ātma-samādhinā) he engaged his mind in the form of the Lord (bhagavat-dhāṁni).

When his intelligence was fixed in the form of the Lord, he saw before him (puraḥ) the forms which he previously had seen.

From chanting (yat) the mind is not attached to material actions. Otherwise, by atonements, the mind becomes contaminated (kalilam).

The person who, with faith, hears this most confidential story which destroys sin, or who recites this story with devotion, does not go to hell and is not seen by the servants of Yama, even if he was sinful. Rather he goes to the abode of the Lord.

Concluding the story, Śukadeva 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 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? Ajāmila was most sinful. What will happen of a sinless person chants? These four conditions are mentioned.

Thus ends the commentary on the Second Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.