SRIMAD BHAGAVATAM: CANTO 6

(1) The son of Vyâsadeva said: 'O King, the servants of the Supreme Lord having heard what the Yamadûtas said then replied them in proper terms, good as they were in argument and logic. (2) The Vishnudûtas said: 'Alas, how painful it is to see how irreligion affects the dharmic community, to see how from those being allotted the task, sinless people have to undergo punishment unnecessarily. (3) To whom must the citizens go for shelter if there is wrongdoing among those who as the protectors of the citizens, endowed with all good qualities and equal to all, are to give instruction? (4) Whatever the better man puts into practice is imitated by the rest because whatever he does by the general public following him is accepted as the right thing [see also B.G. 3: 21]. (5-6) The mass of people, unaware of what exactly would be dharma or adharma, just like pets lay their heads in his lap to sleep in peace. How can such a person, while he with a soft heart enjoys the trust of the living beings, give pain to the unawares who surrendered themselves in good faith and friendship? (7) This one here has indeed already atoned for the sins of millions of births because he, being helpless, chanted the holy name of the Lord, that is the means for liberation. (8) When he said 'O Nârâyana, please come', realized he, because he thus chanted the four syllables [nâ-râ-ya-na], the complete of atonement for all the mischief he was guilty of as a sinner. (9-10) Irrespective the gravity of the sin one might have committed as a thief, an alcoholic, a spiteful one, a killer of a brahmin, someone who lusted for his guru's wife or a murderer of a woman, a king, cows or a father, will Lord Vishnu listen to anyone who is of that kind of concern for His name, because He considers the chanting of the holy name the perfection of atonement. (*) (11) A sinful man is not to that extend purified by the atonement in obedience to vows prescribed by the brahminical as he is by uttering the syllables of the Lord His name which remind one of the qualities of the One hailed in the scriptures [compare: 6.1: 16]. (12) Although one was of atonement, will the mind run out again on the path of the untrue, because the heart was not fully cleansed; therefore do those who are seriously interested in putting an end to their karma [see B.G. 4: 16], purify their existence by setting their mouths to the glories of the Lord [compare: 1.2: 17]. (13) Therefore do not try to take this man with you; he has already found the infinite to the atonement for his sins because he on his death bed chanted the name of the Supreme Lord [see also B.G. 7: 27 and 8: 5]. (14) For other purposes, for fun, as entertainment or casually done has resounding the name [of the Lord] of Vaikunthha an unlimited capacity to neutralize sin, thus know the advanced. (15) If one has fallen, slipped, broken one's bones, has been bitten or is plagued by disease or injured, is a person, thus ending up in relation to the Lord, sure not to be thrown into a hellish life [see also B.G. 8: 6]. (16) By the great sages who are well versed has the heavy and light of atonement been prescribed to the heavy and light of sins. (17) But all the sinful that according them finds its end in austerity, charity, vows and such, does not dissolve the adharmic knot in the heart; that one reaches in the service of what belongs to the Controller. (18) Knowingly or unknowingly chanting the name of the One praised in the verses is that which, like fire does with dry grass, burns to ashes the sins of a person. (19) A mantra uttered manifests its potency just like a powerful medicine does that somehow or other by even an ignorant one was used the proper way.'

(20) S'rî S'uka said: 'They, perfectly making sure what dharma is in terms of service to the Lord, o King, thus rescuing him from the noose of Yamarâja, released him from death. (21) O subduer of the enemies, the Yamadûtas thus having been answered went to the abode of Yamarâja to duly inform him in detail about everything that had happened. (22) The twice-born one released from the noose, now free from fear came to his senses and offered his respects bowing his head unto the servants of Vishnu, pleased as he was to see them. (23) The servants of the Supreme Personality though, understanding, o sinless one, that he wanted to say something, suddenly disappeared there from before his eyes. (24-25) Ajâmila who because of the talks about Lord Hari thus from the servants of Vishnu and Yamarâja came to know better of what the pure of dharma in relation to the Lord meant, how it is described in the three Vedas and how under the modes of nature in devotion unto the Supreme Lord the glorification of the name immediately purifies, greatly regretted all the bad that he remembered he had done: (26) 'Alas, because I lost the control over myself with this low class woman making babies, destroyed I all the brahminical in me and ended I up in utter misery. (27) He is condemned by the honest who has abandoned his chaste young wife, and, having fallen in sin, has defamed the family; doomed I am, I, who had sex with an unchaste wino maid. (28) My father and mother, old, with no one else, no other friend to look after them, had to suffer badly from the moment they were given up by me, as ungrateful as the lowest. (29) It may be clear that I as such, a truly miserable person that all too lusty broke with the dharma, should fall in hell to undergo there the pains of retribution. (30) Have I been dreaming or did I witness a miracle here? Where have all the ones now gone to, who were dragging me away with ropes in their hands? (31) And where went those perfect four personalities of extreme beauty who released me when I in the direction of hell was carried away arrested in ropes? (32) It was because of having seen these exalted devotees, thanks to whom the auspicious was bound to occur, that I, despite of my ill fortune, could see myself actually becoming happy! (33) And how could it without be so that a man heading for death, most unclean faithful to a prostitute, as such is able to have his tongue speak the word of the holy name of the Lord of Vaikunthha? (34) Where would I be as a cheater, sinner personified and shameless destroyer of his own culture; where would Nârâyana the all-auspicious of the holy name of the Supreme Lord then be? (35) As such a person of devotion am I decided to proceed that way, so that controlling the senses, the mind and the breath, my soul will not again because of ignorance be drawn into the darkness. (36-37) Released from this bondage in karmic actions of ignorance and lust will I be the self-realized, most kind, merciful and peaceful friend of all living entities. I will disentangle from the encasement of my soul, the being caught in mâyâ in the form of a woman, who with me, so fallen, played like with a pet-animal. (38) Thus giving up on the 'I' and 'mine' of the body and the things related to it, I will engage, concentrating and behaving to the values, my mind with the pure of the Supreme Lord His name in song and everything thereto.'

(39) Thus relinquished he the idea of a material life and went he to Hardvar [from the Ganges 'the doorway to Hari'] being freed from all bondage by only for a moment associating with the holy. (40) There in a place of spiritual discipline [an ashram or temple] turned he, under the lead of yoga, inwards away from his senses, [thus] fixing his mind on the true of the self. (41) To that absorbed within, detaching the mind from the direction of the modes, was he engaged with the Supersoul as the form of the Lord whose Self is step by step realized.

(42) At the time he had fixed his mind and intelligence, saw he before him the very same [four divine] persons he saw before, whereupon the brahmin then reverentially bowed his head. (43) At that holy place at the Ganges seeing them, he immediately gave up his vehicle of time, to assume his original spiritual form [svarûpa] fit for an associate of the Lord. (44) Going to heaven where the husband of the Goddess of Fortune [Vishnu] resides, did the one of learning along with the servants of the Lord board a celestial chariot [vimâna] made of gold. (45) This way did he who had forsaken all dharma, who had married a low class maid, had fallen into abominable activities and, having broken with all his vows, had landed in a hellish life, immediately find liberation the moment he engaged the name of the Supreme Lord. (46) Therefore, in order not again to become attached to fruitive actions with a mind contaminated by passion and ignorance, is there for persons desiring to escape from the material bondage no better means to cut with the karmic consequence than repeatedly singing the name of the Refuge of all Holy places. (47-48) Any person who with faith hears about or with great devotion recounts this confidential history which frees one from all sins, will indeed not, under the supervision of the servants of Yamarâja, go to hell, but will be welcomed in the spiritual world of Vishnu, whatever the mishap in his material life. (49) If at the time of his death Ajâmila by his engaging the name of the Lord, even though he only meant his son, went to heaven, then what would that mean for the one who holds on to the name with faith and love?

The son of Vyâsadeva said: 'O King, the servants of the Supreme Lord having heard what the Yamadûtas said then replied them in proper terms, good as they were in argument and logic.

S'ukadeva Gosvâmî said: My dear King, the servants of Lord Vishnu are always very expert in logic and arguments. After hearing the statements of the Yamadûtas, they replied as follows. (Vedabase)

Text 2

The Vishnudûtas said: 'Alas, how painful it is to see how irreligion affects the dharmic community, to see how from those being allotted the task, sinless people have to undergo punishment unnecessarily.

The Vishnudûtas 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. (Vedabase)

Text 3

To whom must the citizens go for shelter if there is wrongdoing among those who as the protectors of the citizens, endowed with all good qualities and equal to all, are to give instruction?

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. Yamarâja 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? (Vedabase)

Text 4

Whatever the better man puts into practice is imitated by the rest because whatever he does by the general public following him is accepted as the right thing [see also B.G. 3: 21]

The mass of people follow the example of a leader in society and imitate his behavior. They accept as evidence whatever the leader accepts. (Vedabase)

Text 5-6:

The mass of people, unaware of what exactly would be dharma or adharma, just like pets lay their heads in his lap to sleep in peace. How can such a person, while he with a soft heart enjoys the trust of the living beings, give pain to the unawares who surrendered themselves in good faith and friendship?

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? (Vedabase)

Text 7

This one here has indeed already atoned for the sins of millions of births because he, being helpless, chanted the holy name of the Lord, that is the means for liberation.

Ajâmila 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 Nârâyana. Even though he did not chant purely, he chanted without offense, and therefore he is now pure and eligible for liberation. (Vedabase)

Text 8

When he said 'O Nârâyana, please come', realized he, because he thus chanted the four syllables [nâ-râ-ya-na], the complete of atonement for all the mischief he was guilty of as a sinner.

The Vishnudûtas continued: Even previously, while eating and at other times, this Ajâmila would call his son, saying, "My dear Nârâyana, please come here." Although calling the name of his son, he nevertheless uttered the four syllables nâ-râ-ya-na. Simply by chanting the name of Nârâyana in this way, he sufficiently atoned for the sinful reactions of millions of lives. (Vedabase)

Text 9-10:

Irrespective the gravity of the sin one might have committed as a thief, an alcoholic, a spiteful one, a killer of a brahmin, someone who lusted for his guru's wife or a murderer of a woman, a king, cows or a father, will Lord Vishnu listen to anyone who is of that kind of concern for His name, because He considers the chanting of the holy name the perfection of atonement.. (*)

The chanting of the holy name of Lord Vishnu 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 brâhmana, 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 Vishnu, 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." (Vedabase)

Text 11

A sinful man is not to that extend purified by the atonement in obedience to vows prescribed by the brahminical as he is by uttering the syllables of the Lord His name which remind one of the qualities of the One hailed in the scriptures [compare: 6.1: 16].

By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari. Although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord's fame, qualities, attributes, pastimes and paraphernalia. (Vedabase)

Text 12

Although one was of atonement, will the mind run out again on the path of the untrue, because the heart was not fully cleansed; therefore do those who are seriously interested in putting an end to their karma [see B.G. 4: 16], purify their existence by setting their mouths to the glories of the Lord [compare: 1.2: 17].

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 Krishna 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. (Vedabase)

Text 13

Therefore do not try to take this man with you; he has already found the infinite to the atonement for his sins because he on his death bed chanted the name of the Supreme Lord [see also B.G. 7: 27 and 8: 5].

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

Text 14

For other purposes, for fun, as entertainment or casually done has resounding the name [of the Lord] of Vaikunthha an unlimited capacity to neutralize sin, thus know the advanced.

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. (Vedabase)

Text 15

If one has fallen, slipped, broken one's bones, has been bitten or is plagued by disease or injured, is a person, thus ending up in relation to the Lord, sure not to be thrown into a hellish life [see also B.G. 8: 6].

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. (Vedabase)

Text 16

By the great sages who are well versed has the heavy and light of atonement been prescribed to the heavy and light of sins.

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 Krishna mantra, however, vanquishes all the effects of sinful activities, regardless of whether heavy or light. (Vedabase)