> > Srimad Bhagavatam - Canto 6
> > Sanskrit, word-for-word and original translation of Swami Prabhupâda
> > (for the purports one will have to consult the books under the copyright of the BBT)

> > *******

> > Chapter One: The History of the Life of Ajamila

> > *******

> > TEXT 1

> > srî-parîksit uvâca

> > nivrtti-mârgah kathita

> > âdau bhagavatâ yathâ

> > krama-yogopalabdhena

> > brahmanâ yad asamsrtih

> > srî-parîksit uvâca--Mahârâja Parîksit said; nivrtti-margâh--the path of liberation; kathitah--described; âdau--in the beginning; bhagavatâ--by Your Holiness; yathâ--duly; krama--gradually; yoga-upalabdhena--obtained by the yoga process; brahmanâ--along with Lord Brahmâ (after reaching Brahmaloka); yat--by which way; asamsrtih--cessation of the repetition of birth and death.

> > TRANSLATION

> > Maharaja Pariksit said: O my lord, O Sukadeva Gosvami, you have already described [in the Second Canto] the path of liberation [nivrtti-marga]. By following that path, one is certainly elevated gradually to the highest planetary system, Brahmaloka, from which one is promoted to the spiritual world along with Lord Brahma. Thus one's repetition of birth and death in the material world ceases.

> > *******

> > TEXT 2

> > pravrtti-laksanas caiva

> > traigunya-visayo mune

> > yo 'sâv alîna-prakrter

> > guna-sargah punah punah

> > pravrtti--by inclination; laksanah--symptomized; ca--also; eva--indeed; trai-gunya--the three modes of nature; visayah--possessing as objectives; mune--O great sage; yah--which; asau--that; alîna-prakrteh--of one who is not freed from the clutches of mâyâ; guna-sargah--in which there is a creation of material bodies; punah punah--again and again.

> > TRANSLATION

> > O great sage Sukadeva Gosvami, unless the living entity is freed from the infection of the material modes of nature, he receives different types of bodies in which to enjoy or suffer, and according to the body, he is understood to have various inclinations. By following these inclinations he traverses the path called pravrtti-marga, by which one may be elevated to the heavenly planets, as you have already described [in the Third Canto].

> > *******

> > TEXT 3

> > adharma-laksanâ-nânâ

> > narakâs cânuvarnitâh

> > manvantaras ca vyâkhyâta

> > âdyah svâyambhuvo yatah

> > adharma-laksanâh--symptomized by impious activities; nânâ--various; narakâh--hells; ca--also; anuvarnitâh--have been described; manu-antarah--the change of Manus [in one day of Brahmâ there are fourteen Manus]; ca--also; vyakhyâtah--has been described; âdyah--the original; svâyambhuvah--directly the son of Lord Brahmâ; yatah--wherein.

> > TRANSLATION

> > You have also described [at the end of the Fifth Canto] the varieties of hellish life that result from impious activities, and you have described [in the Fourth Canto] the first manvantara, which was presided over by Svayambhuva Manu, the son of Lord Brahma.

> > *******

> > TEXT 4-5

> > priyavratottânapador

> > vamsas tac-caritâni ca

> > dvîpa-varsa-samudrâdri-

> > nady-udyâna-vanaspatîn

> > dharâ-mandala-samsthânam

> > bhâga-laksana-mânatah

> > jyotisâm vivarânâm ca

> > yathedam asrjad vibhuh

> > priyavrata--of Priyavrata; uttânapadoh--and of Uttânapâda; vamsah--the dynasty; tat-caritâni--their characteristics; ca--also; dvîpa--different planets; varsa--lands; samudra--oceans and seas; adri--mountains; nadî--rivers; udyâna--gardens; vanaspatîn--and trees; dharâ-mandala--of the planet earth; samsthânam--situation; bhâga--according to divisions; laksana--different symptoms; mânatah--and measurements; jyotisâm--of the sun and other luminaries; vivarânâm--of the lower planetary systems; ca--and; yathâ--as; idam--this; asrjat--created; vibhuh--the Supreme personality of Godhead.

> > TRANSLATION

> > My dear lord, you have described the dynasties and characteristics of King Priyavrata and King Uttanapada. The Supreme Personality of Godhead created this material world with various universes, planetary systems, planets and stars, with varied lands, seas, oceans, mountains, rivers, gardens and trees, all with different characteristics. These are divided among this planet earth, the luminaries in the sky and the lower planetary systems. You have very clearly described these planets and the living entities who live on them.

> > *******

> > TEXT 6

> > adhuneha mahâ-bhâga

> > yathaiva narakân narah

> > nânogra-yâtanân neyât

> > tan me vyâkhyâtum arhasi

> > adhunâ--right now; iha--in this material world; mahâ-bhâga--O greatly opulent and fortunate Sukadeva Gosvâmî; yathâ--so that; eva--indeed; narakân--all the hellish conditions into which the impious are put; narah--human beings; nânâ--varieties of; ugra--terrible; yâtanân--conditions of suffering; na îyât--may not undergo; tat--that; me--to me; vyâkhyâtum arhasi--please describe.

> > TRANSLATION

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

> > *******

> > TEXT 7

> > srî-suka uvâca

> > na ced ihaivâpacitim yathâmhasah

> > krtasya kuryân mana-ukta-pânibhih

> > dhruvam sa vai pretya narakân upaiti

> > ye kîrtitâ me bhavatas tigma-yâtanâh

> > srî-sukah uvâca--Srîla Sukadeva Gosvâmî said; na--not; cet--if; iha--within this life; eva--certainly; apacitim--counteraction, atonement; yathâ--duly; amhasah krtasya--when one has performed sinful activities; kuryât--performs; manah--with the mind; ukta--words; pânibhih--and with the senses; dhruvam--undoubtedly; sah--that person; vai--indeed; pretya--after death; narakân--different varieties of hellish conditions; upaiti--attains; ye--which; kîrtitâh--were already described; me--by me; bhavatah--unto you; tigma-yâtanâh--in which there is very terrible suffering.

> > TRANSLATION

> > Sukadeva Gosvami 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-samhita and other dharma-sastras, one will certainly enter the hellish planets after death and undergo terrible suffering, as I have previously described to you.

> > *******

> > TEXT 8

> > tasmât puraivâsv iha pâpa-niskrtau

> > yateta mrtyor avipadyatâtmanâ

> > dosasya drstvâ guru-lâghavam yathâ

> > bhisak cikitseta rujâm nidânavit

> > tasmât--therefore; purâ--before; eva--indeed; âsu--very quickly; iha--in this life; pâpa-niskrtau--to become free from the reaction of sinful activities; yateta--one should endeavor; mrtyoh--death; avipadyata--not troubled by disease and old age; âtmanâ--with a body; dosasya--of the sinful activities; drstvâ--estimating; guru-lâghavam--the heaviness or lightness; yathâ--just like; bhisak--a physician; cikitseta--would treat; rujâm--of disease; nidâna-vit--one who is expert in diagnosis.

> > TRANSLATION

> > 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 sastra; 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.

> > *******

> > TEXT 9

> > srî-râjovâca

> > drsta-srutâbhyâm yat pâpam

> > jânann apy âtmano 'hitam

> > karoti bhûyo vivasah

> > prâyascittam atho katham

> > srî-râjâ uvâca--Parîksit Mahârâja replied; drsta--by seeing; srutâbhyâm--also by hearing (from the scriptures or lawbooks); yat--since; pâpam--sinful, criminal action; jânan--knowing; api--although; âtmanah--of his self; ahitam--injurious; karoti--he acts; bhûyah--again and again; vivasah--unable to control himself; prâyascittam--atonement; atho--therefore; katham--what is the value of.

> > TRANSLATION

> > Maharaja Pariksit 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?

> > *******

> > TEXT 10

> > kvacin nivartate 'bhadrât

> > kvacic carati tat punah

> > prâyascittam atho 'pârtham

> > manye kunjara-saucavat

> > kvacit--sometimes; nivartate--ceases; abhadrât--from sinful activity; kvacit--sometimes; carati--commits; tat--that (sinful activity); punah--again; prâyascittam--the process of atonement; atho--therefore; apârtham--useless; manye--I consider; kunjara-saucavat--exactly like the bathing of an elephant.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 11

> > srî-bâdarâyanir uvâca

> > karmanâ-karma-nirhâro

> > na hy âtyantika isyate

> > avidvad-adhikâritvât

> > prâyascittam vimarsanam

> > srî-bâdarâyanih uvâca--Sukadeva Gosvâmî, the son of Vyâsadeva, replied; karmanâ--by fruitive activities; karma-nirhârah--counteraction of fruitive activities; na--not; hi--indeed; âtyantikah--final; isyate--becomes possible; avidvat-adhikâritvât--from being without knowledge; prâyascittam--real atonement; vimarsanam--full knowledge of Vedânta.

> > TRANSLATION

> > Sukadeva Gosvami, the son of Vedavyasa, 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, Vedanta, by which one understands the Supreme Absolute Truth.

> > *******

> > TEXT 12

> > nâsnatah pathyam evânnam

> > vyâdhayo 'bhibhavanti hi

> > evam niyamakrd râjan

> > sanaih ksemâya kalpate

> > na--not; asnatah--those who eat; pathyam--suitable; eva--indeed; annam--food; vyâdhayah--different types of disease; abhibhavanti--overcome; hi--indeed; evam--similarly; niyama-krt--one following regulative principles; râjan--O King; sanaih--gradually; ksemâya--for well-being; kalpate--becomes fit.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 13-14

> > tapasâ brahmacaryena

> > samena ca damena ca

> > tyâgena satya-saucâbhyâm

> > yamena niyamena vâ

> > deha-vâg-buddhijam dhîrâ

> > dharmajnâh sraddhayânvitâh

> > ksipanty agham mahad api

> > venu-gulmam ivânalah

> > tapasâ--by austerity or voluntary rejection of material enjoyment; brahmacaryena--by celibacy (the first austerity); samena--by controlling the mind; ca--and; damena--by fully controlling the senses; ca--also; tyâgena--by voluntarily giving charity to good causes; satya--by truthfulness; saucâbhyâm--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; vâ--and;

> > deha-vâk-buddhi jam--performed by the body, words and intelligence; dhîrâh--those who are sober; dharma jnâh--fully imbued with knowledge of religious principles; sraddhayâ anvitâh--endowed with faith; ksipanti--destroy; agham--all kinds of sinful activities; mahat api--although very great and abominable; venu-gulmam--the dried creepers beneath a bamboo tree; iva--like; analah--fire.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 15

> > kecit kevalayâ bhaktyâ

> > vâsudeva-parâyanâh

> > agham dhunvanti kârtsnyena

> > nîhâram iva bhâskarah

> > kecit--some people; kevalayâ bhaktyâ--by executing unalloyed devotional service; vâsudeva--to Lord Krsna, the all-pervading Supreme Personality of Godhead; parâyanâh--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; kârtsnyena--completely (with no possibility that sinful desires will revive); nîhâram--fog; iva--like; bhâskarah--the sun.

> > TRANSLATION

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

> > *******

> > TEXT 16

> > na tathâ hy aghavân râjan

> > pûyeta tapa-âdibhih

> > yathâ krsnârpita-prânas

> > tat-purusa-nisevayâ

> > na--not; tathâ--so much; hi--certainly; agha-vân--a man full of sinful activities; râjan--O King; pûyeta--can become purified; tapah-âdibhih--by executing the principles of austerity, penance, brahmacarya and other purifying processes; yathâ--as much as; krsna-arpita-prânah--the devotee whose life is fully Krsna conscious; tat-purusa-nisevayâ--by engaging his life in the service of Krsna's representative.

> > TRANSLATION

> > 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 Krsna, 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.

> > *******

> > TEXT 17

> > sadhrîcîno hy ayam loke

> > panthâh ksemo 'kuto-bhayah

> > susîlâh sâdhavo yatra

> > nârâyana-parâyanâh

> > sadhrîcînah--just appropriate; hi--certainly; ayam--this; loke--in the world; panthâh--path; ksemah--auspicious; akutah-bhayah--without fear; su-sîlâh--well-behaved; sâdhavah--saintly persons; yatra--wherein; nârâyana-parâyanâh--those who have taken the path of Nârâyana, devotional service, as their life and soul.

> > TRANSLATION

> > 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 sastras.

> > *******

> > TEXT 18

> > prâyascittâni cîrnâni

> > nârâyana-parânmukham

> > na nispunanti râjendra

> > surâ-kumbham ivâpagâh

> > prâyascittâni--processes of atonement; cîrnâni--very nicely performed; nârâyana-parânmukham--a nondevotee; na nispunanti--cannot purify; râjendra--O King; surâ-kumbham--a pot containing liquor; iva--like; âpa-gâh--the waters of the rivers.

> > TRANSLATION

> > My dear King, as a pot containing liquor cannot be purified even if washed in the waters of many rivers, nondevotees cannot be purified by processes of atonement even if they perform them very well.

> > PURPORT

> > To take advantage of the methods of atonement, one must be at least somewhat devoted; otherwise there is no chance of one's being purified. It is clear from this verse that even those who take advantage of karma-kanda and jnana-kanda, but are not at least slightly devoted cannot be purified simply by following these other paths. The word prayascittani is plural in number to indicate both karma-kanda and jnana-kanda. Narottama dasa Thakura therefore says, karma-kanda, jnana-kanda, kevala visera bhanda. Thus Narottama dasa Thakura compares the paths of karma-kanda and jnana-kanda to pots of poison. Liquor and poison are in the same category. According to this verse from Srimad-Bhagavatam, a person who has heard a good deal about the path of devotional service, but who is not attached to it, who is not Krsna conscious, is like a pot of liquor. Such a person cannot be purified without at least a slight touch of devotional service.

> > *******

> > TEXT 19

> > sakrn manah krsna-padâravindayor

> > nivesitam tad-guna-râgi yair iha

> > na te yamam pâsa-bhrtas ca tad-bhatân

> > svapne 'pi pasyanti hi cîrna-niskrtâh

> > sakrt--once only; manah--the mind; krsna-pada-aravindayoh--unto the two lotus feet of Lord Krsna; nivesitam--completely surrendered; tat--of Krsna; guna-râgi--which is somewhat attached to the qualities, name, fame and paraphernalia; yaih--by whom; iha--in this world; na--not; te--such persons; yamam--Yamarâja, the superintendent of death; pâsa-bhrtah--those who carry ropes (to catch sinful persons); ca--and; tat--his; bhatân--order carriers; svapne api--even in dreams; pasyanti--see; hi--indeed; cirna-niskrtâh--who have performed the right type of atonement.

> > TRANSLATION

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

> > *******

> > TEXT 20

> > atra codâaharantîmam

> > itihâsam purâtanam

> > dûtânâm visnu-yamayoh

> > samvâdas tam nibodha me

> > atra--in this connection; ca--also; udâharanti--they give as an example; imam--this; itihâsam--the history (of Ajâmila); purâtanam--which is very old; dûtânâm--of the order carriers; visnu--of Lord Visnu; yamayoh--and of Yamarâja; samvâdah--the discussion; tam--that; nibodha--try to understand; me--from me.

> > TRANSLATION

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

> > *******

> > TEXT 21

> > kânyakubje dvijah kascid

> > dâsî-patir ajâmilah

> > nâmnâ nasta-sadâcâro

> > dâsyâh samsarga-dûsitah

> > kânya-kubje--in the city of Kânyakubja (Kanauj, a town near Kanpur); dvijah--brâhmana; kascit--some; dâsî-patih--the husband of a low-class woman or prostitute; ajâmilah--Ajâmila; nâmnâ--by name; nasta-sat-âcârah--who lost all brahminical qualities; dâsyâh--of the prostitute or maidservant; samsarga-dûsitah--contaminated by the association.

> > TRANSLATION

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

> > *******

> > TEXT 22

> > bandy-aksaih kaitavais cauryair

> > garhitâm vrttim âsthitah

> > bibhrat kutumbam asucir

> > yâtayâm âsa dehinah

> > bandî-aksaih--by unnecessarily arresting someone; kaitavaih--by cheating in gambling or throwing dice; cauryaih--by committing theft; garhitâm--condemned; vrttim--professions; âsthitah--who has undertaken (because of association with a prostitute); bibhrat--maintaining; kutumbam--his dependent wife and children; asucih--being most sinful; yâtayâm âsa--he gave trouble; dehinah--to other living entities.

> > TRANSLATION

> > This fallen brahmana, Ajamila, 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.

> > *******

> > TEXT 23

> > evam nivasatas tasya

> > lâlayânasya tat-sutân

> > kâlo 'tyagân mahân râjann

> > astâsîtyâyusah samâh

> > evam--in this way; nivasatah--living; tasya--of him (Ajâmila); lâlayânasya--maintaining; tat--of her (the sûdrânî); sutân--sons; kâlah--time; atyagât--passed away; mahân--a great amount; râjan--O King; astâsîtyâ--eighty-eight; âyusah--of the duration of life; samâh--years.

> > TRANSLATION

> > My dear King, while he thus spent his time in abominable, sinful activities to maintain his family of many sons, eighty-eight years of his life passed by.

> > *******

> > TEXT 24

> > tasya pravayasah putrâ

> > dasa tesâm tu yo 'vamah

> > bâlo nârâyano nâmnâ

> > pitros ca dayito bhrsam

> > tasya--of him (Ajâmila); pravayasah--who was very old; putrâh--sons; dasa--ten; tesâm--of all of them; tu--but; yah--the one who; avamah--the youngest; bâlah--child; nârâyanah--Nârâyana; nâmnâ--by name; pitroh--of the father and mother; ca--and; dayitah--dear; bhrsam--very.

> > TRANSLATION

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

> > *******

> > TEXT 25

> > sa baddha-hrdayas tasminn

> > arbhake kala-bhâsini

> > nirîksamânas tal-lîlâm

> > mumude jaratho bhrsam

> > sah--he; baddha-hrdayah--being very attached; tasmin--to that; arbhake--small child; kala-bhâsini--who could not talk clearly but talked in broken language; nirîksamânah--seeing; tat--his; lîlâm--pastimes (such as walking and talking to his father); mumude--enjoyed; jarathah--the old man; bhrsam--very much.

> > TRANSLATION

> > Because of the child's broken language and awkward movements, old Ajamila was very much attached to him. He always took care of the child and enjoyed the child's activities.

> > *******

> > TEXT 26

> > bhunjânah prapiban khâdan

> > bâlakam sneha-yantritah

> > bhojayan pâyayan mûdho

> > na vedâgatam antakam

> > bhunjânah--while eating; prapiban--while drinking; khâdan--while chewing; bâlakam--unto the child; sneha-yantritah--being attached by affection; bhojayan--feeding; pâyayan--giving something to drink; mûdhah--the foolish man; na--not; veda--understood; âgatam--had arrived; antakam--death.

> > TRANSLATION

> > When Ajamila 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, Narayana, Ajamila could not understand that his own time was now exhausted and that death was upon him.

> > *******

> > TEXT 27

> > sa evam vartamâno jno

> > mrtyu-kâla upasthite

> > matim cakâra tanaye

> > bâle nârâyanâhvaye

> > sah--that Ajâmila; evam--thus; vartamânah--living; ajnah--foolish; mrtyu-kâle--when the time of death; upasthite--arrived; matim cakâra--concentrated his mind; tanaye--on his son; bâle--the child; nârâyana-âhvaye--whose name was Nârâyana.

> > TRANSLATION

> > When the time of death arrived for the foolish Ajamila, he began thinking exclusively of his son Narayana.

> > *******

> > TEXT 28-29

> > sa pâsa-hastâms trîn drstvâ

> > purusân ati-dârunân

> > vakra-tundân ûrdhva-romna

> > âtmânam netum âgatân

> > dûre krîdanakâsaktam

> > putram nârâyanâhvayam

> > plâvitena svarenoccair

> > âjuhâvâkulendriyah

> > sah--that person (Ajâmila); pâsa-hastân--having ropes in their hands; trîn--three; drstvâ--seeing; purusân--persons; ati-dârunân--very fearful in their features; vakra-tundân--with twisted faces; ûrdhva-romnah--with hair standing on the body; âtmânam--the self; netum--to take away; âgatân--arrived; dûre--a short distance away; krîdanaka-âsaktam--engaged in his play; putram--his child; nârâyana-âhvayam--named Nârâyana; plâvitena--with tearful eyes; svarena--with his voice; uccaih--very loudly; âjuhâva--called; âkula-indriyah--being full of anxiety.

> > TRANSLATION

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

> > *******

> > TEXT 30

> > nisamya mriyamânasya

> > mukhato hari-kîrtanam

> > bhartur nâma mahârâja

> > pârsadâh sahasâpatan

> > nisamya--hearing; mriyamânasya--of the dying man; mukhatah--from the mouth; hari-kîrtanam--chanting of the holy name of the Supreme Personality of Godhead; bhartuh nâma--the holy name of their master; mahâ-râja--O King; pârsadâh--the order carriers of Visnu; sahasâ--immediately; âpatan--arrived.

> > TRANSLATION

> > My dear King, the order carriers of Visnu, the Visnudutas, immediately arrived when they heard the holy name of their master from the mouth of the dying Ajamila, who had certainly chanted without offense because he had chanted in complete anxiety.

> > *******

> > TEXT 31

> > vikarsato 'ntar hrdayâd

> > dâsî-patim ajâmilam

> > yama-presyân visnudûtâ

> > vârayâm âsur ojasâ

> > vikarsatah--snatching; antah hrdayât--from within the heart; dâsî-patim--the husband of the prostitute; ajâmilam--Ajâmila; yama-presyân--the messengers of Yamarâja; visnu-dûtâh--the order carriers of Lord Visnu; vârayâm âsuh--forbade; ojasâ--with resounding voices.

> > TRANSLATION

> > The order carriers of Yamaraja were snatching the soul from the core of the heart of Ajamila, the husband of the prostitute, but with resounding voices the messengers of Lord Visnu, the Visnudutas, forbade them to do so.

> > *******

> > TEXT 32

> > ûcur nisedhitâs tâms te

> > vaivasvata-purahsarâh

> > ke yûyam pratiseddhâro

> > dharma-râjasya sâsanam

> > ûcuh--replied; nisedhitâh--being forbidden; tân--to the order carriers of Lord Visnu; te--they; vaivasvata--of Yamarâja; purah-sarâh--the assistants or messengers; ke--who; yûyam--all of you; pratised-dhârah--who are opposing; dharma-râjasya--of the king of religious principles, Yamarâja; sâsanam--the ruling jurisdiction.

> > TRANSLATION

> > When the order carriers of Yamaraja, the son of the sun-god, were thus forbidden, they replied: Who are you, sirs, that have the audacity to challenge the jurisdiction of Yamaraja?

> > *******

> > TEXT 33

> > kasya vâ kuta âyâtâh

> > kasmâd asya nisedhatha

> > him devâ upadevâ yâ

> > yûyam kim siddha-sattamâh

> > kasya--whose servants; vâ--or; kutah--from where; âyâtâh--have you come; kasmât--what is the reason; asya--(the taking away) of this Ajâmila; nisedhatha--are you forbidding; kim--whether; devâh--demigods; upadevâh--sub-demigods; yâh--who; yûyam--all of you; kim--whether; siddha-sat-tamâh--the best of the perfect beings, the pure devotees.

> > TRANSLATION

> > Dear sirs, whose servants are you, where have you come from, and why are you forbidding us to touch the body of Ajamila? Are you demigods from the heavenly planets, are you sub-demigods, or are you the best of devotees?

> > *******

> > TEXT 34-36

> > sarve padma-palâsâksâh

> > pîta-kauseya-vâsasah

> > kirîtinah kundalino

> > lasat-puskara-mâlinah

> > sarve ca nûtna-vayasah

> > sarve câru-caturbhujâh

> > dhanur-nisangâsi-gadâ-

> > sankha-cakrâmbuja-sriyah

> > diso vitimirâlokâh

> > kurvantah svena tejasâ

> > kim artham dharma-pâlasya

> > kinkarân no nisedhatha

> > sarve--all of you; padma-palâsa-aksâh--with eyes like the petals of a lotus flower; pîta--yellow; kauseya--silk; vâsasah--wearing garments; kirîtinah--with helmets; kundalinah--with earrings; lasat--glittering; puskara-mâlinah--with a garland of lotus flowers; sarve--all of you; ca--also; nûtna-vayasah--very youthful; sarve--all of you; câru--very beautiful; catuh-bhujâh--with four arms; dhanuh--bow; nisanga--quiver of arrows; asi--sword; gadâ--club; sankha--conchshell; cakra--disc; ambuja--lotus flower; sriyah--decorated with; disah--all directions; vitimira--without darkness; âlokâh--extraordinary illumination; kurvantah--exhibiting; svena--by your own; tejasâ--effulgence; kim artham--what is the purpose; dharma-pâlasya--of Yamarâja, the maintainer of religious principles; kinkarân--servants; nah--us; nisedhatha--you are forbidding.

> > TRANSLATION

> > The order carriers of Yamaraja 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?

> > *******

> > TEXT 37

> > srî-suka uvâca

> > ity ukte yamadûtais te

> > vâsudevokta-kârinah

> > tân pratyûcuh prahasyedam

> > megha-nirhrâdayâ girâ

> > srî-sukah uvâca--Srî Sukadeva Gosvâmî said; iti--thus; ukte--being addressed; yamadûtaih--by the messengers of Yamarâja; te--they; vâsudeva-ukta-kârinah--who are always ready to execute the orders of Lord Vâsudeva (being personal associates of Lord Visnu who have obtained the liberation of sâlokya); tân--unto them; pratyûcuh--replied; prahasya--smiling; idam--this; megha-nirhrâdayâ--resounding like a rumbling cloud; girâ--with voices.

> > TRANSLATION

> > Sukadeva Gosvami continued: Being thus addressed by the messengers of Yamaraja, the servants of Vasudeva smiled and spoke the following words in voices as deep as the sound of rumbling clouds.

> > *******

> > TEXT 38

> > srî-visnudûtâ ûcuh

> > yûyam vai dharma-râjasya

> > yadi nirdesa-kârinah

> > brûta dharmasya nas tattvam

> > yac câdharmasya laksanam

> > srî-visnudûtâh ûcuh--the blessed messengers of Lord Visnu spoke; yûyam--all of you; vai--indeed; dharma-râjasya--of King Yamarâja, who knows the religious principles; yadi--if; nirdesa-kârinah--order carriers; brûta--just speak; dharmasya--of religious principles; nah--unto us; tattvam--the truth; yat--that which; ca--also; adharmasya--of impious activities; laksanam--symptoms.

> > TRANSLATION

> > The blessed messengers of Lord Visnu, the Visnudutas, said: If you are actually servants of Yamaraja, you must explain to us the meaning of religious principles and the symptoms of irreligion.

> > *******

> > TEXT 39

> > katham svid dhriyate dandah

> > kim vâsya sthânam îpsitam

> > dandyâh kim kârinah sarve

> > âho svit katicin nrnâm

> > katham svit--by which means; dhriyate--is imposed; dandah--punishment; kim--what; vâ--or; asya--of this; sthânam--the place; îpsitam--desirable; dandyâh--punishable; kim--whether; kârinah--fruitive actors; sarve--all; âho svit--or whether; katicit--some; nrnâm--of the human beings.

> > TRANSLATION

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

> > *******

> > TEXT 40

> > yamadûtâ ûcuh

> > veda-pranihito dharmo

> > hy adhamaas tad-viparyayah

> > vedo nârâyanah sâksât

> > svayambhûr iti susruma

> > yamadûtâh ûcuh--the order carriers of Yamarâja said; veda--by the four Vedas (Sâma, Yajur, Rg and Atharva); pranihitah--prescribed; dharmah--religious principles; hi--indeed; adharmah--irreligious principles; tat-viparyayah--the opposite of that (that which is not supported by Vedic injunctions); vedah--the Vedas, books of knowledge; nârâyanah sâksât--directly the Supreme Personality of Godhead (being the words of Nârâyana); svayam-bhûh--self-born, self-sufficient (appearing only from the breath of Nârâyana and not being learned from anyone else); iti--thus; susruma--we have heard.

> > TRANSLATION

> > The Yamadutas 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, Narayana, and are self-born. This we have heard from Yamaraja.

> > *******

> > TEXT 41

> > yena sva-dhâmny amî bhâvâ

> > rajah-sattva-tamomayâh

> > guna-nâma-kriyâ-rûpair

> > vibhâvyante yathâ-tatham

> > yena--by whom (Nârâyana); sva-dhâmni--although in His own place, the spiritual world; amî--all these; bhâvâh--manifestations; rajah-sattva-tamah-mayâh--created by the three modes of material nature (passion, goodness and ignorance); guna--qualities; nâma--names; kriyâ--activities; rûpaih--and with forms; vibhâvyante--are variously manifested; yathâ-tatham--exactly to the right point.

> > TRANSLATION

> > The supreme cause of all causes, Narayana, 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-guna, rajo-guna and tamo-guna. In this way all living entities are awarded different qualities, different names [such as brahmana, ksatriya and vaisya], different duties according to the varnasrama institution, and different forms. Thus Narayana is the cause of the entire cosmic manifestation.

> > *******

> > TEXT 42

> > sûryo 'gnih kham marud devah

> > somah sandhyâhanî disah

> > kam kuh svayam dharma iti

> > hy ete daihyasya sâksinah

> > sûryah--the sun-god; agnih--the fire; kham--the sky; marut--the air; devah--the demigods; somah--the moon; sandhyâ--evening; ahanî--the day and night; disah--the directions; kam--the water; kuh--the land; svayam--personally; dharmah--Yamarâja or the Supersoul; iti--thus; hi--indeed; ete--all of these; daihyasya--of a living entity embodied in the material elements; sâksinah--witnesses.

> > TRANSLATION

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

> > *******

> > TEXT 43

> > etair adharmo vijnâtah

> > sthânam dandasya yujyate

> > sarve karmânurodhena

> > dandam arhanti kârinah

> > etaih--by all these (witnesses, beginning from the sun-god); adharmah--deviation from the regulative principles; vijnâtah--is known; sthânam--the proper place; dandasya--of punishment; yujyate--is accepted as; sarve--all; karma-anurodhena--with consideration of the activities performed; dandam--punishment; arhanti--deserve; kârinah--the performers of sinful activities.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 44

> > sambhavanti hi bhadrâni

> > viparîtâni cânaghâh

> > kârinâm guna-sango 'sti

> > dehavân na hy akamaa-krt

> > sambhavanti--there are; hi--indeed; bhadrâni--auspicious, pious activities; viparîtâni--just the opposite (inauspicious, sinful activities); ca--also; anaghâh--O sinless inhabitants of Vaikuntha; kârinâm--of the fruitive workers; guna-sangah--contamination of the three modes of nature; asti--there is; deha-vân--anyone who has accepted this material body; na--not; hi--indeed; akarma-krt--without performing action.

> > TRANSLATION

> > O inhabitants of Vaikuntha, you are sinless, but those within this material world are all karmis, 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.

> > *******

> > TEXT 45

> > yena yâvân yathâdharmo

> > dhamao veha samîhitah

> > sa eva tat-phalam bhunkte

> > tathâ tâvad amutra vai

> > yena--by which person; yâvân--to which extent; yathâ--in which manner; adharmah--irreligious activities; dharmah--religious activities; vâ--or; iha--in this life; samîhitah--performed; sah--that person; eva--indeed; tat-phalam--the particular result of that; bhunkte--enjoys or suffers; tathâ--in that way; tâvat--to that extent; amutra--in the next life; vai--indeed.

> > TRANSLATION

> > 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.

> > PURPORT

> > As stated in Bhagavad-gita (14.18):

> > urdhvam gacchanti sattva-stha

> > madhye tisthanti rajasah

> > jaghanya-guna-vrtti-stha

> > adho gacchanti tamasah

> > 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.

> > *******

> > TEXT 46

> > yatheha deva-pravarâs

> > trai-vidhyam upalabhyate

> > bhûtesu guna-vaicitryât

> > tathânyatrânumîyate

> > yathâ--just as; iha--in this life; deva-pravarâh--O best of the demigods; trai-vidhyam--three kinds of attributes; upalabhyate--are achieved; bhûtesu--among all living entities; guna-vaicitryât--because of the diversity of the contamination by the three modes of nature; tathâ--similarly; anyatra--in other places; anumîyate--it is inferred.

> > TRANSLATION

> > 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 in-between; or as religious, irreligious and semireligious. We can deduce that in the next life these three kinds of material nature will similarly act.

> > *******

> > TEXT 47

> > vartamâno 'nyayoh kâlo

> > gunâbhijnâpako yathâ

> > evam janmânyayor etad

> > dharmâdharma-nidarsanam

> > vartamânah--the present; anyayoh--of the past and future; kâlah--time; guna-abhijnâpakah--making known the qualities; yathâ--just as; evam--thus; janma--birth; anyayoh--of the past and future births; etat--this; dharma--religious principles; adharma--irreligious principles; nidarsanam--indicating.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 48

> > manasaiva pure devah

> > pûrva-rûpam vipasyati

> > anumîmâmsate 'pûrvam

> > manasâ bhagavân ajah

> > manasâ--by the mind; eva--indeed; pure--in his abode, or within everyone's heart like the Supersoul; devah--the demigod Yamarâja (dîvyatîti devah, one who is always brilliant and illuminated is called deva); pûrva-rûpam--the past religious or irreligious condition; vipasyati--completely observes; anumîmâmsate--he considers; apûrvam--the future condition; manasâ--with his mind; bhagavân--who is omnipotent; ajah--as good as Lord Brahmâ.

> > TRANSLATION

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

> > PURPORT

> > One should not consider Yamaraja an ordinary living being. He is as good as Lord Brahma. 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 anumimamsate 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 Yamaraja.

> > *******

> > TEXT 49

> > yathâjnas tamasâ yukta

> > upâste vyaktam eva hi

> > na veda pûrvam aparam

> > nasta janma-smrtis tathâ

> > yathâ--just as; ajnah--an ignorant living being; tamasâ--in sleep; yuktah--engaged; upâste--acts according to; vyaktam--a body manifested in a dream; eva--certainly; hi--indeed; na veda--does not know; pûrvam--the past body; aparam--the next body; nasta--lost; janma-smrtih--the remembrance of birth; tathâ--similarly.

> > TRANSLATION

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

> > *******

> > TEXT 50

> > pancabhih kurute svârthân

> > panca vedâtha pancabhih

> > ekas tu sodasena trîn

> > svayam saptadaso 'snute

> > pancabhih--with the five working senses (voice, arms, legs, anus and genitals); kurute--performs; sva-arthân--his desired interests; panca--the five objects of the senses (sound, form, touch, aroma and taste); veda--knows; atha--thus; pancabhih--by the five senses of perception (hearing, seeing, smelling, tasting and feeling); ekah--the one; tu--but; sodasena--by these fifteen items and the mind; trîn--the three categories of experience (happiness, distress and a mixture of both); svayam--he, the living entity himself; saptadasah--the seventeenth item; asnute--enjoys.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 51

> > tad etat sodasa-kalam

> > lingam sakti-trayam mahat

> > dhatte 'nusamsrtim pumsi

> > harsa-soka-bhayârtidâm

> > tat--therefore; etat--this; sodasa-kalam--made of sixteen parts (namely the ten senses, the mind and the five sense objects); lingam--the subtle body; sakti-trayam--the effect of the three modes of material nature; mahat--insurmountable; dhatte--gives; anusamsrtim--almost perpetual rotation and transmigration in different types of bodies; pumsi--unto the living entity; harsa--jubilation; soka--lamentation; bhaya--fear; ârti--misery; dâm--which gives.

> > TRANSLATION

> > 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 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 samsrti, or transmigration in material life.

> > *******

> > TEXT 52

> > dehy ajno 'jita-sad-vargo

> > necchan karmâni kâryate

> > kosakâra ivâtmânam

> > karmanâcchâdya muhyati

> > dehî--the embodied soul; ajnah--without perfect knowledge; ajita-sat-vargah--who has not controlled the senses of perception and the mind; na icchan--without desiring; karmâni--activities for material benefit; kâryate--is caused to perform; kosakârah--the silkworm; iva--like; âtmânam--himself; karmanâ--by fruitive activities; âcchâdya--covering; muhyati--becomes bewildered.

> > TRANSLATION

> > 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.

> > PURPORT

> > As already explained, 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.

> > *******

> > TEXT 53

> > na hi kascit ksanam api

> > jâtu tisthaty akarma-krt

> > kâryate hy avasah karma

> > gunaih svâbhâvikair balât

> > na--not; hi--indeed; kascit--anyone; ksanam api--even for a moment; jâtu--at any time; tisthati--remains; akarma-krt--without doing anything; kâryate--he is caused to perform; hi--indeed; avasah--automatically; karma--fruitive activities; gunaih--by the three modes of nature; svâbhâvikaih--which are produced by his own tendencies in previous lives; balât--by force.

> > TRANSLATION

> > 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.

> > *******

> > TEXT 54

> > labdhvâ nimittam avyaktam

> > vyaktâvyaktam bhavaty uta

> > yathâ-yoni yathâ-bîjam

> > svabhâvena balîyasâ

> > labdhvâ--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; yathâ-yoni--exactly like the mother; yathâ-bîjam--exactly like the father; sva-bhâvena--by the natural tendency; balîyasâ--which is very powerful.

> > TRANSLATION

> > 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.

> > PURPORT

> > The gross body is a product of the subtle body. As stated in Bhagavad-gita (8.6):

> > yam yam vapi smaran bhavam

> > tyajaty ante kalevaram

> > tam tam evaiti kaunteya

> > sada tad-bhava-bhavitah

> > "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 linga, 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 Rg 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 Krsna, at the time of death the subtle body will create a gross body in which he will be a devotee of Krsna, 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. Therefore instead of trying to unite human society through pacts for sense gratification that can never be achieved, it is clearly desirable to teach people how to become Krsna conscious and return home, back to Godhead. This is true now and, indeed, at any time.

> > *******

> > TEXT 55

> > esa prakrti-sangena

> > purusasya viparyayah

> > âsît sa eva na cirâd

> > îsa-sangâd vilîyate

> > esah--this; prakrti-sangena--because of association with the material nature; purusasya--of the living entity; viparyayah--a situation of forgetfulness or an awkward position; âsît--came to be; sah--that position; eva--indeed; ma--not; cirât--taking a long time; îsa-sangât--from the association of the Supreme Lord; vilîyate--is vanquished.

> > TRANSLATION

> > 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 overcome.

> > *******

> > TEXT 56-57

> > ayam hi sruta-sampannah

> > sîla-vrtta-gunâlayah

> > dhrta-vrato mrdur dântah

> > satya-vân mantra-vic chucih

> > gurv-agny-atithi-vrddhânâm

> > susrûsur anahankrtah

> > sarva-bhûta-suhrt sâdhur

> > mita-vâg anasûyakah

> > ayam--this person (known as Ajâmila); hi--indeed; sruta-sampannah--well educated in Vedic knowledge; sîla--of good character; vrtta--good conduct; guna--and good qualities; âlayah--the reservoir; dhrta-vratah--fixed in the execution of the Vedic injunctions; mrduh--very mild; dântah--completely controlling the mind and senses; satya-vâk--always truthful; mantra-vit--knowing how to chant the Vedic hymns; sucih--always very neat and clean; guru--the spiritual master; agni--the fire-god; atithi--guests; vrddhânâm--and of the old household members; susrûsuh--very respectfully engaged in the service; anahankrtah--without pride or false prestige; sarva-bhûta-suhrt--friendly to all living entities; sâdhuh--well behaved (no one could find any fault in his character); mita-vâk--talking with great care not to speak nonsense; anasûyakah--not envious.

> > TRANSLATION

> > In the beginning this brahmana named Ajamila 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. Ajamila 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.

> > *******

> > TEXT 58-60

> > ekadâsau vanam yâtah

> > pitr-sandesa-krd dvijah

> > âdâya tata âvrttah

> > phala-puspa-samit-kusân

> > dadarsa kâminam kancic

> > chûdram saha bhujisyayâ

> > pîtvâ ca madhu maireyam

> > madâghûrnita-netrayâ

> > mattayâ vislathan-nîvyâ

> > vyapetam nirapatrapam

> > krîdantam anugâyantam

> > hasantam anayântike

> > ekadâ--once upon a time; asau--this Ajâmila; vanam yâtah--went to the forest; pitr--of his father; sandesa--the order; krt--carrying out; dvijah--the brâhmana; âdâya--collecting; tatah--from the forest; âvrttah--returning; phala-puspa--fruits and flowers; samit-kusân--two kinds of grass, known as samit and kusa;

> > dadarsa--saw; kâminam--very lusty; kancit--someone; sûdram--a fourth-class man, a sûdra; saha--along with; bhujisyayâ--an ordinary maidservant or prostitute; pîtvâ--after drinking; ca--also; madhu--nectar; maireyam--made of the soma flower; mada--by intoxication; âghûrnita--moving; netrayâ--her eyes;

> > mattayâ--intoxicated; vislathat-nîvyâ--whose dress was slackened; vyapetam--fallen from proper behavior; nirapatrapam--without fear of public opinion; krîdantam--engaged in enjoyment; anugâyantam--singing; hasantam--smiling; anayâ--with her; antike--close by.

> > TRANSLATION

> > Once this brahmana Ajamila, following the order of his father, went to the forest to collect fruit, flowers and two kinds of grass, called samit and kusa. On the way home, he came upon a sudra, a very lusty, fourth-class man, who was shamelessly embracing and kissing a prostitute. The sudra was smiling, singing and enjoying as if this were proper behavior. Both the sudra 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 Ajamila saw them.

> > *******

> > TEXT 61

> > drstvâ tâm kâma-liptena

> > bâhunâ parirambhitâm

> > jagâma hrc-chaya-vasam

> > sahasaiva vimohitah

> > drstvâ--by seeing; tâm--her (the prostitute); kâma-liptena--decorated with turmeric to incite lusty desires; bâhunâ--with the arm; parirambhitâm--embraced; jagâma--went; hrt-saya--of lusty desires within the heart; vasam--under the control; sahasâ--suddenly; eva--indeed; vimohitah--being illusioned.

> > TRANSLATION

> > The sudra, his arm decorated with turmeric powder, was embracing the prostitute. When Ajamila saw her, the dormant lusty desires in his heart awakened, and in illusion he fell under their control.

> > PURPORT

> > It is said that if one's body is smeared with turmeric, it attracts the lusty desires of the opposite sex. The word kama-liptena indicates that the sudra was decorated with turmeric smeared on his body.

> > *******

> > TEXT 62

> > stambhayann âtmanâtmânam

> > yâvat sattvam yathâ-srutam

> > na sasâka samâdhâtum

> > mano madana-vepitam

> > stambhayan--trying to control; âtmanâ--by the intelligence; âtmânam--the mind; yâvat sattvam--as far as possible for him; yathâ-srutam--by remembering the instruction (of celibacy, brahmacarya, not even to see a woman); na--not; sasâka--was able; samâdhâtum--to restrain; manah--the mind; madana-vepitam--agitated by Cupid or lusty desire.

> > TRANSLATION

> > As far as possible he patiently tried to remember the instructions of the sastras 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.

> > *******

> > TEXT 63

> > tan-nimitta-smara-vyâja-

> > graha-grasto vicetanah

> > tâm eva manasâ dhyâyan

> > sva-dharmâd virarâma ha

> > tat-nimitta--caused by the sight of her; smara-vyâja--taking advantage of his thinking of her always; graha-grastah--being caught by an eclipse; vicetanah--having completely forgotten his real position; tâm--her; eva--certainly; manasâ--by the mind; dhyâyan--meditating upon; sva-dharmât--from the regulative principles executed by a brâhmana; virarâma ha--he completely ceased.

> > TRANSLATION

> > In the same way that the sun and moon are eclipsed by a low planet, the brahmana 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 brahmana.

> > *******

> > TEXT 64

> > tâm eva tosayâm âsa

> > pitryenârthena yâvatâ

> > grâmyair manoramaih kâmaih

> > prasîdeta yathâ tathâ

> > tâm--her (the prostitute); eva--indeed; tosayâm âsa--he tried to please; pitryena--he got from his father's hard labor; arthena--by the money; yâvatâ--as long as possible; grâmyaih--material; manah-ramaih--pleasing to her mind; kâmaih--by presentations for sense enjoyment; prasîdeta--she would be satisfied; yathâ--so that; tathâ--in that way.

> > TRANSLATION

> > Thus Ajamila 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.

> > *******

> > TEXT 65

> > viprâm sva-bhâryâm apraudhâm

> > kule mahati lambhitâm

> > visasarjâcirât pâpah

> > svairinyâpânga-viddha-dhîh

> > viprâm--the daughter of a brâhmana; sva-bhâryâm--his wife; apraudhâm--not very old (youthful); kule--from a family; mahati--very respectable; lambhitâm--married; visasarja--he gave up; acirât--very soon; pâpah--being sinful; svairinyâ--of the prostitute; apânga-viddha-dhîh--his intelligence pierced by the lustful glance.

> > TRANSLATION

> > Because his intelligence was pierced by the lustful glance of the prostitute, the victimized brahmana Ajamila 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 brahmana family.

> > *******

> > TEXT 66

> > yatas tatas copaninye

> > nyâyato 'nyâyato dhanam

> > babhârâsyâh kutumbinyâh

> > kutumbam manda-dhîr ayam

> > yatah tatah--wherever possible, however possible; ca--and; upaninye--he got; nyâyatah--properly; anyâyatah--improperly; dhanam--money; babhâra--he maintained; asyâh--of her; kutum-binyâh--possessing many sons and daughters; kutumbam--the family; manda-dhîh--bereft of all intelligence; ayam--this person (Ajâmila).

> > TRANSLATION

> > Although born of a brahmana 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.

> > *******

> > TEXT 67

> > yad asau sâstram ulanghya

> > svaira-câry ati-garhitah

> > avartata ciram kâlam

> > aghâyur asucir malât

> > yat--because; asau--this brâhmana; sâstram ullanghya--transgressing the laws of sâstra; svaira-cârî--acting irresponsibly; ati-garhitah--very much condemned; avartata--passed; ciram kâlam--a long time; agha-âyuh--whose life was full of sinful activities; asucih--unclean; malât--because of impurity.

> > TRANSLATION

> > This brahmana 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.

> > *******

> > TEXT 68

> > tata enam danda-pâneh

> > sakâsam krta-kilbisam

> > nesyâmo 'krta-nirvesam

> > yatra dandena suddhyati

> > tatah--therefore; enam--him; danda-pâneh--of Yamarâja, who is authorized to punish; sakâsam--in the presence; krta-kilbisam--who has regularly committed all sinful activities; nesyâmah--we shall take; akrta-nirvesam--who has not undergone atonement; yatra--where; dandena--by punishment; suddhyati--he will be purified.

> > TRANSLATION

> > This man Ajamila did not undergo atonement. Therefore because of his sinful life, we must take him into the presence of Yamaraja for punishment. There, according to the extent of his sinful acts, he will be punished and thus purified.

> > Back to the running text