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bhunjanah—while eating; prapiban—while drinking; khadan—while chewing; balakam—unto the child; sneha-yantritah—being attached by affection; bhojayan—feeding; payayan—giving something to drink; mudhah—the foolish man; na—not; veda—understood; agatam—had arrived; antakam—death.

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.

The Supreme Personality of Godhead is kind to the conditioned soul. Although this man completely forgot Narayana, he was calling his child, saying, “Narayana, please come eat this food. Narayana, please come drink this milk.” Somehow or other, therefore, he was attached to the name Narayana. This is called ajnata-sukrti. Although calling for his son, he was unknowingly chanting the name of Narayana, and the holy name of the Supreme Personality of Godhead is so transcendentally powerful that his chanting was being counted and recorded.

SB6.1.27

TEXT 27

sa evam vartamano ’jno

sah—that Ajamila; evam—thus; vartamanah—living; ajnah—foolish; mrtyu-kale—when the time of death; upasthite—arrived; matim cakara—concentrated his mind; tanaye—on his son; bale—the child; narayana-ahvaye—whose name was Narayana.

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

sa pasa-hastams trin drstva

In the Second Canto of the Srimad-Bhagavatam (2.1.6) Sukadeva Gosvami says:

etavan sankhya-yogabhyam
svadharma-parinisthaya
janma-labhah parah pumsam
ante narayana-smrtih

“The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by acquirement of mystic powers, or by perfect discharge of one’s occupational duty, is to remember the Personality of Godhead at the end of life.” Somehow or other, Ajamila consciously or unconsciously chanted the name of Narayana at the time of death (ante narayana-smrtih), and therefore he became all-perfect simply by concentrating his mind on the name of Narayana.

It may also be concluded that Ajamila, who was the son of a brahmana, was accustomed to worshiping Narayana in his youth because in every brahmana’s house there is worship of the narayana-sila. This system is still present in India; in a rigid brahmana’s house, there is narayana-seva, worship of Narayana. Therefore, although the contaminated Ajamila was calling for his son, by concentrating his mind on the holy name of Narayana he remembered the Narayana he had very faithfully worshiped in his youth.

In this regard Srila Sridhara Svami expressed his verdict as follows: etac ca tad-upalalanadi-sri-narayana-namoccarana-mahatmyena tad-bhaktir evabhud iti siddhantopayogitvenapi drastavyam. “According to the bhakti-siddhanta, it is to be analyzed that because Ajamila constantly chanted his son’s name, Narayana, he was elevated to the platform of bhakti, although he did not know it.” Similarly, Srila Viraraghava Acarya gives this opinion: evam vartamanah sa dvijah mrtyu-kale upasthite satyajno narayanakhye putra eva matim cakara matim asaktam akarod ity arthah. “Although at the time of death he was chanting the name of his son, he nevertheless concentrated his mind upon the holy name of Narayana.” Srila Vijayadhvaja Tirtha gives a similar opinion:

mrtyu-kale deha-viyoga-laksana-kale mrtyoh sarva-dosa-papa-harasya harer anugrahat kale datta-jnana-laksane upasthite hrdi prakasite tanaye purna-jnane bale panca-varsa-kalpe pradesa-matre narayanahvaye murti-visese matim smarana-samartham cittam cakara bhaktyasmarad ity arthah.

Directly or indirectly, Ajamila factually remembered Narayana at the time of death (ante narayana-smrtih).

SB6.1.28-29

TEXTS 28–29

purusan ati-darunan

vakra-tundan urdhva-romna

atmanam netum agatan

dure kridanakasaktam

putram narayanahvayam

plavitena svarenoccair

ajuhavakulendriyah

sah—that person (Ajamila); pasa-hastan—having ropes in their hands; trin—three; drstva—seeing; purusan—persons; ati-darunan—very fearful in their features; vakra-tundan—with twisted faces; urdhva-romnah—with hair standing on the body; atmanam—the self; netum—to take away; agatan—arrived; dure—a short distance away; kridanaka-asaktam—engaged in his play; putram—his child; narayana-ahvayam—named Narayana; plavitena—with tearful eyes; svarena—with his voice; uccaih—very loudly; ajuhava—called; akula-indriyah—being full of anxiety.

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.

A person who performs sinful activities performs them with his body, mind and words. Therefore three order carriers from Yamaraja came to take Ajamila to Yamaraja’s abode. Fortunately, even though he was referring to his son, Ajamila chanted the four syllables of the hari-nama Narayana, and therefore the order carriers of Narayana, the Visnudutas, also immediately arrived there. Because Ajamila was extremely afraid of the ropes of Yamaraja, he chanted the Lord’s name with tearful eyes. Actually, however, he never meant to chant the holy name of Narayana; he meant to call his son.

SB6.1.30

TEXT 30

nisamya mriyamanasya

mukhato hari-kirtanam

bhartur nama maharaja

parsadah sahasapatan

nisamya—hearing; mriyamanasya—of the dying man; mukhatah—from the mouth; hari-kirtanam—chanting of the holy name of the Supreme Personality of Godhead; bhartuh nama—the holy name of their master; maha-raja—O King; parsadah—the order carriers of Visnu; sahasa—immediately; apatan—arrived.

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.

Srila Visvanatha Cakravarti Thakura remarks, hari-kirtanam nisamyapatan, katham-bhutasya bhartur nama bruvatah: the order carriers of Lord Visnu came because Ajamila had chanted the holy name of Narayana. They did not consider why he was chanting. While chanting the name of Narayana, Ajamila was actually thinking of his son, but simply because they heard Ajamila chanting the Lord’s name, the order carriers of Lord Visnu, the Visnudutas, immediately came for Ajamila’s protection. Hari-kirtana is actually meant to glorify the holy name, form, pastimes and qualities of the Lord. Ajamila, however, did not glorify the form, qualities or paraphernalia of the Lord; he simply chanted the holy name. Nevertheless, that chanting was sufficient to cleanse him of all sinful activities. As soon as the Visnudutas heard their master’s name being chanted, they immediately came. In this regard Srila Vijayadhvaja Tirtha remarks: anena putra-sneham antarena pracinadrsta-balad udbhutaya bhaktya bhagavan-nama-sankirtanam krtam iti jnayate. “Ajamila chanted the name of Narayana because of his excessive attachment to his son. Nevertheless, because of his past good fortune in having rendered devotional service to Narayana, he apparently chanted the holy name in full devotional service and without offenses.”

SB6.1.31

TEXT 31

vikarsato ’ntar hrdayad

dasi-patim ajamilam

yama-presyan visnuduta

varayam asur ojasa

vikarsatah—snatching; antah hrdayat—from within the heart; dasi-patim—the husband of the prostitute; ajamilam—Ajamila; yama-presyan—the messengers of Yamaraja; visnu-dutah—the order carriers of Lord Visnu; varayam asuh—forbade; ojasa—with resounding voices.

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.

A Vaisnava, one who has surrendered to the lotus feet of Lord Visnu, is always protected by Lord Visnu’s order carriers. Because Ajamila had chanted the holy name of Narayana, the Visnudutas not only immediately arrived on the spot but also at once ordered the Yamadutas not to touch him. By speaking with resounding voices, the Visnudutas threatened to punish the Yamadutas if they continued trying to snatch Ajamila’s soul from his heart. The order carriers of Yamaraja have jurisdiction over all sinful living entities, but the messengers of Lord Visnu, the Visnudutas, are capable of punishing anyone, including Yamaraja, if he wrongs a Vaisnava.

Materialistic scientists do not know where to find the soul within the body with their material instruments, but this verse clearly explains that the soul is within the core of the heart (hrdaya); it is from the heart that the Yamadutas were extracting the soul of Ajamila. Similarly, we learn that the Supersoul, Lord Visnu, is also situated within the heart (isvarah sarva-bhutanam hrd-dese ’rjuna tisthati [Bg. 18.61]). In the Upanisads it is said that the Supersoul and the individual soul are living in the same tree of the body as two friendly birds. The Supersoul is said to be friendly because the Supreme Personality of Godhead is so kind to the original soul that when the original soul transmigrates from one body to another, the Lord goes with him. Furthermore, according to the desire and karma of the individual soul, the Lord, through the agency of maya, creates another body for him.

The heart of the body is a mechanical arrangement. As the Lord says in Bhagavad-gita (18.61):

isvarah sarva-bhutanam
hrd-dese ’rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” Yantra means a machine, such as an automobile. The driver of the machine of the body is the individual soul, who is also its director or proprietor, but the supreme proprietor is the Supreme Personality of Godhead. One’s body is created through the agency of maya (karmana daiva-netrena), and according to one’s activities in this life, another vehicle is created, again under the supervision of daivi maya (daivi hy esa guna-mayi mama maya duratyaya). At the appropriate time, one’s next body is immediately chosen, and both the individual soul and the Supersoul transfer to that particular bodily machine. This is the process of transmigration. During transmigration from one body to the next, the soul is taken away by the order carriers of Yamaraja and put into a particular type of hellish life (naraka) in order to become accustomed to the condition in which he will live in his next body.

SB6.1.32

TEXT 32

ucur nisedhitas tams te

vaivasvata-purahsarah

ke yuyam pratiseddharo

dharma-rajasya sasanam

ucuh—replied; nisedhitah—being forbidden; tan—to the order carriers of Lord Visnu; te—they; vaivasvata—of Yamaraja; purah-sarah—the assistants or messengers; ke—who; yuyam—all of you; pratised-dharah—who are opposing; dharma-rajasya—of the king of religious principles, Yamaraja; sasanam—the ruling jurisdiction.

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?

According to the sinful activities of Ajamila, he was within the jurisdiction of Yamaraja, the supreme judge appointed to consider the sins of the living entities. When forbidden to touch Ajamila, the order carriers of Yamaraja were surprised because they had never been hindered in the execution of their duty by anyone within the three worlds.

SB6.1.33

TEXT 33

kasya va kuta ayatah

kasmad asya nisedhatha

kim deva upadeva ya

yuyam kim siddha-sattamah

kasya—whose servants; va—or; kutah—from where; ayatah—have you come; kasmat—what is the reason; asya—(the taking away) of this Ajamila; nisedhatha—are you forbidding; kim—whether; devah—demigods; upadevah—sub-demigods; yah—who; yuyam—all of you; kim—whether; siddha-sat-tamah—the best of the perfect beings, the pure devotees.

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?

kim artham dharma-palasya

The most significant word used in this verse is siddha-sattamah, which means “the best of the perfect.” In Bhagavad-gita (7.3) it is said, manusyanam sahasresu kascid yatati siddhaye: out of millions of persons, one may try to become siddha, perfect—or, in other words, self-realized. A self-realized person knows that he is not the body but a spiritual soul (aham brahmasmi). At the present moment practically everyone is unaware of this fact, but one who understands this has attained perfection and is therefore called siddha. When one understands that the soul is part and parcel of the supreme soul and one thus engages in the devotional service of the supreme soul, one becomes siddha-sat-tama. One is then eligible to live in the Vaikuntha planets or Krsnaloka. The word siddha-sattama, therefore, refers to a liberated, pure devotee.

Since the Yamadutas are servants of Yamaraja, who is also one of the siddha-sattamas, they knew that a siddha-sattama is above the demigods and sub-demigods and, indeed, above all the living entities within this material world. The Yamadutas therefore inquired why the Visnudutas were present where a sinful man was going to die.

It should also be noted that Ajamila was not yet dead, for the Yamadutas were trying to snatch the soul from his heart. They could not take the soul, however, and therefore Ajamila was not yet dead. This will be revealed in later verses. Ajamila was simply in an unconscious state when the argument was in progress between the Yamadutas and the Visnudutas. The conclusion of the argument was to be a decision regarding who would claim the soul of Ajamila.

SB6.1.34-36

TEXTS 34–36

sarve padma-palasaksah

pita-kauseya-vasasah

kiritinah kundalino

lasat-puskara-malinah

sarve ca nutna-vayasah

sarve caru-caturbhujah

dhanur-nisangasi-gada-

sankha-cakrambuja-sriyah

diso vitimiralokah

kurvantah svena tejasa

kinkaran no nisedhatha

sarve—all of you; padma-palasa-aksah—with eyes like the petals of a lotus flower; pita—yellow; kauseya—silk; vasasah—wearing garments; kiritinah—with helmets; kundalinah—with earrings; lasat—glittering; puskara-malinah—with a garland of lotus flowers; sarve—all of you; ca—also; nutna-vayasah—very youthful; sarve—all of you; caru—very beautiful; catuh-bhujah—with four arms; dhanuh—bow; nisanga—quiver of arrows; asi—sword; gada—club; sankha—conchshell; cakra—disc; ambuja—lotus flower; sriyah—decorated with; disah—all directions; vitimira—without darkness; alokah—extraordinary illumination; kurvantah—exhibiting; svena—by your own; tejasa—effulgence; kim artham—what is the purpose; dharma-palasya—of Yamaraja, the maintainer of religious principles; kinkaran—servants; nah—us; nisedhatha—you are forbidding.

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?

Before even being introduced to a foreigner, one becomes acquainted with him through his dress, bodily features and behavior and can thus understand his position. Therefore when the Yamadutas saw the Visnudutas for the first time, they were surprised. They said, “By your bodily features you appear to be very exalted gentlemen, and you have such celestial power that you have dissipated the darkness of this material world with your own effulgences. Why then should you endeavor to stop us from executing our duty?” It will be explained that the Yamadutas, the order carriers of Yamaraja, mistakenly considered Ajamila sinful. They did not know that although he was sinful throughout his entire life, he was purified by constantly chanting the holy name of Narayana. In other words, unless one is a Vaisnava, one cannot understand the activities of a Vaisnava.

The dress and bodily features of the residents of Vaikunthaloka are properly described in these verses. The residents of Vaikuntha, who are decorated with garlands and yellow silken garments, have four arms holding various weapons. Thus they conspicuously resemble Lord Visnu. They have the same bodily features as Narayana because they have attained the liberation of sarupya, but they nevertheless act as servants. All the residents of Vaikunthaloka know perfectly well that their master is Narayana, or Krsna, and that they are all His servants. They are all self-realized souls who are nitya-mukta, everlastingly liberated. Although they could conceivably declare themselves Narayana or Visnu, they never do so; they always remain Krsna conscious and serve the Lord faithfully. Such is the atmosphere of Vaikunthaloka. Similarly, one who learns the faithful service of Lord Krsna through the Krsna consciousness movement will always remain in Vaikunthaloka and have nothing to do with the material world.

SB6.1.37

TEXT 37

sri-suka uvaca

ity ukte yamadutais te

vasudevokta-karinah

tan pratyucuh prahasyedam

megha-nirhradaya gira

sri-sukah uvaca—Sri Sukadeva Gosvami said; iti—thus; ukte—being addressed; yamadutaih—by the messengers of Yamaraja; te—they; vasudeva-ukta-karinah—who are always ready to execute the orders of Lord Vasudeva (being personal associates of Lord Visnu who have obtained the liberation of salokya); tan—unto them; pratyucuh—replied; prahasya—smiling; idam—this; megha-nirhradaya—resounding like a rumbling cloud; gira—with voices.

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.

The Yamadutas were surprised to see that the Visnudutas, although polite, were hindering the rule of Yamaraja. Similarly, the Visnudutas were also surprised that the Yamadutas, although claiming to be servants of Yamaraja, the supreme judge of religious principles, were unaware of the principles of religious action. Thus the Visnudutas smiled, thinking, “What is this nonsense they are speaking? If they are actually servants of Yamaraja they should know that Ajamila is not a suitable candidate for them to carry off.”

SB6.1.38

TEXT 38

sri-visnuduta ucuh

yuyam vai dharma-rajasya

yadi nirdesa-karinah

bruta dharmasya nas tattvam

yac cadharmasya laksanam

sri-visnudutah ucuh—the blessed messengers of Lord Visnu spoke; yuyam—all of you; vai—indeed; dharma-rajasya—of King Yamaraja, who knows the religious principles; yadi—if; nirdesa-karinah—order carriers; bruta—just speak; dharmasya—of religious principles; nah—unto us; tattvam—the truth; yat—that which; ca—also; adharmasya—of impious activities; laksanam—symptoms.

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.

katham svid dhriyate dandah

This inquiry by the Visnudutas to the Yamadutas is most important. A servant must know the instructions of his master. The servants of Yamaraja claimed to be carrying out his orders, and therefore the Visnudutas very intelligently asked them to explain the symptoms of religious and irreligious principles. A Vaisnava knows these principles perfectly well because he is well acquainted with the instructions of the Supreme Personality of Godhead. The Supreme Lord says, sarva-dharman parityajya mam ekam saranam vraja: [Bg. 18.66] “Give up all other varieties of religion and just surrender unto Me.” Therefore surrender unto the Supreme Personality of Godhead is the actual principle of religion. Those who have surrendered to the principles of material nature instead of to Krsna are all impious, regardless of their material position. Unaware of the principles of religion, they do not surrender to Krsna, and therefore they are considered sinful rascals, the lowest of men, and fools bereft of all knowledge. As Krsna says in Bhagavad-gita (7.15):

na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrta-jnana
asuram bhavam asritah

“Those miscreants who are grossly foolish, lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me.” One who has not surrendered to Krsna does not know the true principle of religion; otherwise he would have surrendered.

The question posed by the Visnudutas was very suitable. One who represents someone else must fully know that person’s mission. The devotees in the Krsna consciousness movement must therefore be fully aware of the mission of Krsna and Lord Caitanya; otherwise they will be considered foolish. All devotees, especially preachers, must know the philosophy of Krsna consciousness so as not to be embarrassed and insulted when they preach.

SB6.1.39

TEXT 39

kim vasya sthanam ipsitam

dandyah kim karinah sarve

aho svit katicin nrnam

katham svit—by which means; dhriyate—is imposed; dandah—punishment; kim—what; va—or; asya—of this; sthanam—the place; ipsitam—desirable; dandyah—punishable; kim—whether; karinah—fruitive actors; sarve—all; aho svit—or whether; katicit—some; nrnam—of the human beings.

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?

One who has the power to punish others should not punish everyone. There are innumerable living entities, the majority of whom are in the spiritual world and are nitya-mukta, everlastingly liberated. There is no question of judging these liberated living beings. Only a small fraction of the living entities, perhaps one fourth, are in the material world. And the major portion of the living entities in the material world—8,000,000 of the 8,400,000 forms of life—are lower than human beings. They are not punishable, for under the laws of material nature they are automatically evolving. Human beings, who are advanced in consciousness, are responsible, but not all of them are punishable. Those engaged in advanced pious activities are beyond punishment. Only those who engage in sinful activities are punishable. Therefore the Visnudutas particularly inquired about who is punishable and why Yamaraja has been designated to discriminate between who is punishable and who is not. How is one to be judged? What is the basic principle of authority? These are the questions raised by the Visnudutas.

SB6.1.40

TEXT 40

yamaduta ucuh

veda-pranihito dharmo

hy adharmas tad-viparyayah

vedo narayanah saksat

svayambhur iti susruma

yamadutah ucuh—the order carriers of Yamaraja said; veda—by the four Vedas (Sama, 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; narayanah saksat—directly the Supreme Personality of Godhead (being the words of Narayana); svayam-bhuh—self-born, self-sufficient (appearing only from the breath of Narayana and not being learned from anyone else); iti—thus; susruma—we have heard.

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.