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na—not; tatha—so much; hi—certainly; agha-van—a man full of sinful activities; rajan—O King; puyeta—can become purified; tapah-adibhih—by executing the principles of austerity, penance, brahmacarya and other purifying processes; yatha—as much as; krsna-arpita-pranah—the devotee whose life is fully Krsna conscious; tat-purusa-nisevaya—by engaging his life in the service of Krsna’s representative.

My dear King, if a sinful person engages in the service of a bona fide devotee of the Lord and thus learns how to dedicate his life unto the lotus feet of 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.

panthah ksemo ’kuto-bhayah

Tat-purusa refers to a preacher of Krsna consciousness, such as the spiritual master. Srila Narottama dasa Thakura has said, chadiya vaisnava-seva nistara payeche keba: “Without serving a bona fide spiritual master, an ideal Vaisnava, who can be delivered from the clutches of maya?” This idea is also expressed in many other places. Srimad-Bhagavatam (5.5.2) says, mahat-sevam dvaram ahur vimukteh: if one desires liberation from the clutches of maya, one must associate with a pure devotee mahatma. A mahatma is one who engages twenty-four hours daily in the loving service of the Lord. As Krsna says in Bhagavad-gita (9.13):

mahatmanas tu mam partha
daivim prakrtim asritah
bhajanty ananya-manaso
jnatva bhutadim avyayam

“O son of Prtha, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.” Thus the symptom of a mahatma is that he has no engagement other than service to Krsna. One must render service to a Vaisnava in order to get freed from sinful reactions, revive one’s original Krsna consciousness and be trained in how to love Krsna. This is the result of mahatma-seva. Of course, if one engages in the service of a pure devotee, the reactions of one’s sinful life are vanquished automatically. Devotional service is necessary not to drive away an insignificant stock of sins, but to awaken our dormant love for Krsna. As fog is vanquished at the first glimpse of sunlight, one’s sinful reactions are automatically vanquished as soon as one begins serving a pure devotee; no separate endeavor is required.

The word krsna-rpita-pranah refers to a devotee who dedicates his life to serving Krsna, not to being saved from the path to hellish life. A devotee is narayana-parayana, or vasudeva-parayana, which means that the path of Vasudeva, or the devotional path, is his life and soul. Narayana-parah sarve na kutascana bibhyati (Bhag. 6.17.28): such a devotee is not afraid of going anywhere. There is a path toward liberation in the higher planetary systems and a path toward the hellish planets, but a narayana-para devotee is unafraid wherever he is sent; he simply wants to remember Krsna, wherever he may be. Such a devotee is unconcerned with hell and heaven; he is simply attached to rendering service to Krsna. When a devotee is put into hellish conditions, he accepts them as Krsna’s mercy: tat te ’nukampam susamiksamanah (Bhag. 10.14.8). He does not protest, “Oh, I am such a great devotee of Krsna. Why have I been put into this misery?” Instead he thinks, “This is Krsna’s mercy.” Such an attitude is possible for a devotee who engages in the service of Krsna’s representative. This is the secret of success.

SB6.1.17

TEXT 17

sadhricino hy ayam loke

susilah sadhavo yatra

narayana-parayanah

sadhricinah—just appropriate; hi—certainly; ayam—this; loke—in the world; panthah—path; ksemah—auspicious; akutah-bhayah—without fear; su-silah—well-behaved; sadhavah—saintly persons; yatra—wherein; narayana-parayanah—those who have taken the path of Narayana, devotional service, as their life and soul.

The path followed by pure devotees, who are well behaved and fully endowed with the best qualifications, is certainly the most auspicious path in this material world. It is free from fear, and it is authorized by the sastras.

One should not think that the person who takes to bhakti is one who cannot perform the ritualistic ceremonies recommended in the karma-kanda section of the Vedas or is not sufficiently educated to speculate on spiritual subjects. Mayavadis generally allege that the bhakti path is for women and illiterates. This is a groundless accusation. The bhakti path is followed by the most learned scholars, such as the Gosvamis, Lord Caitanya Mahaprabhu and Ramanujacarya. These are the actual followers of the bhakti path. Regardless of whether or not one is educated or aristocratic, one must follow in their footsteps. Mahajano yena gatah sa panthah: one must follow the path of the mahajanas. The mahajanas are those who have taken to the path of devotional service (susilah sadhavo yatra narayana-parayanah), for these great personalities are the perfect persons. As stated in Srimad-Bhagavatam (5.18.12):

yasyasti bhaktir bhagavaty akincana
sarvair gunais tatra samasate surah

“One who has unflinching devotion to the Personality of Godhead has all the good qualities of the demigods.” The less intelligent, however, misunderstand the bhakti path and therefore allege that it is for one who cannot execute ritualistic ceremonies or speculate. As confirmed here by the word sadhricinah, bhakti is the path that is appropriate, not the paths of karma-kanda and jnana-kanda. Mayavadis may be susilah sadhavah (well-behaved saintly persons), but there is nevertheless some doubt about whether they are actually making progress, for they have not accepted the path of bhakti. On the other hand, those who follow the path of the acaryas are susilah and sadhavah, but furthermore their path is akuto-bhaya, which means free from fear. One should fearlessly follow the twelve mahajanas and their line of disciplic succession and thus be liberated from the clutches of maya.

SB6.1.18

TEXT 18

prayascittani cirnani

narayana-paranmukham

na nispunanti rajendra

sura-kumbham ivapagah

prayascittani—processes of atonement; cirnani—very nicely performed; narayana-paranmukham—a nondevotee; na nispunanti—cannot purify; rajendra—O King; sura-kumbham—a pot containing liquor; iva—like; apa-gah—the waters of the rivers.

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

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.

SB6.1.19

TEXT 19

sakrn manah krsna-padaravindayor

nivesitam tad-guna-ragi yair iha

na te yamam pasa-bhrtas ca tad-bhatan

svapne ’pi pasyanti hi cirna-niskrtah

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

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.

Krsna says in Bhagavad-gita (18.66):

sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.” This same principle is described here (sakrn manah krsna-padaravindayoh). If by studying Bhagavad-gita one decides to surrender to Krsna, he is immediately freed from all sinful reactions. It is also significant that Sukadeva Gosvami, having several times repeated the words vasudeva-parayana and narayana-parayana, finally says krsna-padaravindayoh. Thus he indicates that Krsna is the origin of both Narayana and Vasudeva. Even though Narayana and Vasudeva are not different from Krsna, simply by surrendering to Krsna one fully surrenders to all His expansions, such as Narayana, Vasudeva and Govinda. As Krsna says in Bhagavad-gita (7.7), mattah parataram nanyat: “There is no truth superior to Me.” There are many names and forms of the Supreme Personality of Godhead, but Krsna is the supreme form (krsnas tu bhagavan svayam). Therefore Krsna recommends to neophyte devotees that one should surrender unto Him only (mam ekam). Because neophyte devotees cannot understand what the forms of Narayana, Vasudeva and Govinda are, Krsna directly says, mam ekam. Herein, this is also supported by the word krsna-padaravindayoh. Narayana does not speak personally, but Krsna, or Vasudeva, does, as in Bhagavad-gita for example. Therefore, to follow the direction of Bhagavad-gita means to surrender unto Krsna, and to surrender in this way is the highest perfection of bhakti-yoga.

Pariksit Maharaja had inquired from Sukadeva Gosvami how one can be saved from falling into the various conditions of hellish life. In this verse Sukadeva Gosvami answers that a soul who has surrendered to Krsna certainly cannot go to naraka, hellish existence. To say nothing of going there, even in his dreams he does not see Yamaraja or his order carriers, who are able to take one there. In other words, if one wants to save himself from falling into naraka, hellish life, he should fully surrender to Krsna. The word sakrt is significant because it indicates that if one sincerely surrenders to Krsna once, he is saved even if by chance he falls down by committing sinful activities. Therefore Krsna says in Bhagavad-gita (9.30):

api cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah

“Even if one commits the most abominable actions, if he is engaged in devotional service he is to be considered saintly because he is properly situated.” If one never for a moment forgets Krsna, he is safe even if by chance he falls down by committing sinful acts.

In the Second Chapter of Bhagavad-gita (2.40) the Lord also says:

nehabhikrama-naso ’sti
pratyavayo na vidyate
svalpam apy asya dharmasya
trayate mahato bhayat

“In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.”

Elsewhere in the Gita (6.40) the Lord says, na hi kalyana-krt kascid durgatim tata gacchati: “one who performs auspicious activity is never overcome by evil.” The highest kalyana (auspicious) activity is to surrender to Krsna. That is the only path by which to save oneself from falling down into hellish life. Srila Prabodhananda Sarasvati has confirmed this as follows:

kaivalyam narakayate tri-dasa-pur akasa-puspayate
durdantendriya-kala-sarpa-patali protkhata-damstrayate
visvam purna-sukhayate vidhi-mahendradis ca kitayate
yat-karunya-kataksa-vaibhavavatam tam gauram eva stumah

The sinful actions of one who has surrendered unto Krsna are compared to a snake with its poison fangs removed (protkhata-damstrayate). Such a snake is no longer to be feared. Of course, one should not commit sinful activities on the strength of having surrendered to Krsna. However, even if one who has surrendered to Krsna happens to do something sinful because of his former habits, such sinful actions no longer have a destructive effect. Therefore one should adhere to the lotus feet of Krsna very tightly and serve Him under the direction of the spiritual master. Thus in all conditions one will be akuto-bhaya, free from fear.

dutanam visnu-yamayoh

samvadas tam nibodha me

atra—in this connection; ca—also; udaharanti—they give as an example; imam—this; itihasam—the history (of Ajamila); puratanam—which is very old; dutanam—of the order carriers; visnu—of Lord Visnu; yamayoh—and of Yamaraja; samvadah—the discussion; tam—that; nibodha—try to understand; me—from me.

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

The Puranas, or old histories, are sometimes neglected by unintelligent men who consider their descriptions mythological. Actually, the descriptions of the Puranas, or the old histories of the universe, are factual, although not chronological. The puranas record the chief incidents that have occurred over many millions of years, not only on this planet but also on other planets within the universe. Therefore all learned and realized Vedic scholars speak with references to the incidents in the Puranas. Srila Rupa Gosvami accepts the Puranas to be as important as the Vedas themselves. Therefore in Bhakti-rasamrta-sindhu he quotes the following verse from the Brahma-yamala:

sruti-smrti-puranadi-
pancaratra-vidhim vina
aikantiki harer bhaktir
utpatayaiva kalpate

[BRS 1.2.101]

“Devotional service of the Lord that ignores the authorized Vedic literatures like the Upanisads, puranas and Narada-pancaratra is simply an unnecessary disturbance in society.” A devotee of Krsna must refer not only to the Vedas, but also to the puranas. One should not foolishly consider the Puranas mythological. If they were mythological, Sukadeva Gosvami would not have taken the trouble to recite the old historical incidents concerning the life of Ajamila. Now the history begins as follows.

SB6.1.21

TEXT 21

kanyakubje dvijah kascid

dasi-patir ajamilah

namna nasta-sadacaro

dasyah samsarga-dusitah

kanya-kubje—in the city of Kanyakubja (Kanauj, a town near Kanpur); dvijah—brahmana; kascit—some; dasi-patih—the husband of a low-class woman or prostitute; ajamilah—Ajamila; namna—by name; nasta-sat-acarah—who lost all brahminical qualities; dasyah—of the prostitute or maidservant; samsarga-dusitah—contaminated by the association.

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.

bandy-aksaih kaitavais cauryair

The fault of illicit connection with women is that it makes one lose all brahminical qualities. In India there is still a class of servants, called sudras, whose maidservant wives are called sudranis. Sometimes people who are very lusty establish relationships with such maidservants and sweeping women, since in the higher statuses of society they cannot indulge in the habit of woman hunting, which is strictly prohibited by social convention. Ajamila, a qualified brahmana youth, lost all his brahminical qualities because of his association with a prostitute, but he was ultimately saved because he had begun the process of bhakti-yoga. Therefore in the previous verse, Sukadeva Gosvami spoke of the person who has only once surrendered himself at the lotus feet of the Lord (manah krsna-padaravindayoh) or has just begun the bhakti-yoga process. Bhakti-yoga begins with sravanam kirtanam visnoh [SB 7.5.23], hearing and chanting of Lord Visnu’s names, as in the maha-mantra—Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Chanting is the beginning of bhakti-yoga. Therefore Sri Caitanya Mahaprabhu declares:

harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha

[Adi 17.21]

“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.” The process of chanting the holy name of the Lord is always superbly effective, but it is especially effective in this age of Kali. Its practical effectiveness will now be explained by Sukadeva Gosvami through the history of Ajamila, who was freed from the hands of the Yamadutas simply because of chanting the holy name of Narayana. Pariksit Maharaja’s original question was how to be freed from falling down into hell or into the hands of the Yamadutas. In reply, Sukadeva Gosvami is citing this old historical example to convince Pariksit Maharaja of the potency of bhakti-yoga, which begins simply with the chanting of the Lord’s name. All the great authorities of bhakti-yoga recommend the devotional process beginning with the chanting of the holy name of Krsna (tan-nama-grahanadibhih).

SB6.1.22

TEXT 22

garhitam vrttim asthitah

bibhrat kutumbam asucir

yatayam asa dehinah

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

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.

This verse indicates how degraded one becomes simply by indulging in illicit sex with a prostitute. Illicit sex is not possible with a chaste or aristocratic woman, but only with unchaste sudras. The more society allows prostitution and illicit sex, the more impetus it gives to cheaters, thieves, plunderers, drunkards and gamblers. Therefore we first advise all the disciples in our Krsna consciousness movement to avoid illicit sex, which is the beginning of all abominable life and which is followed by meat-eating, gambling and intoxication, one after another. Of course, restraint is very difficult, but it is quite possible if one fully surrenders to Krsna, since all these abominable habits gradually become distasteful for a Krsna conscious person. If illicit sex is allowed to increase in a society, however, the entire society will be condemned, for it will be full of rogues, thieves, cheaters and so forth.

SB6.1.23

TEXT 23

evam nivasatas tasya

lalayanasya tat-sutan

kalo ’tyagan mahan rajann

astasityayusah samah

evam—in this way; nivasatah—living; tasya—of him (Ajamila); lalayanasya—maintaining; tat—of her (the sudrani); sutan—sons; kalah—time; atyagat—passed away; mahan—a great amount; rajan—O King; astasitya—eighty-eight; ayusah—of the duration of life; samah—years.