SB6.1.41

TEXT 41

yena sva-dhāmny amī bhāvā

rajaḥ-sattva-tamomayāḥ

guṇa-nāma-kriyā-rūpair

vibhāvyante yathā-tatham

SYNONYMS

yena—by whom (Nārāyaṇa); sva-dhāmni—although in His own place, the spiritual world; amī—all these; bhāvāḥ—manifestations; rajaḥ-sattva-tamaḥ-mayāḥ—created by the three modes of material nature (passion, goodness and ignorance); guṇa—qualities; nāma—names; kriyā—activities; rūpaiḥ—and with forms; vibhāvyante—are variously manifested; yathā-tatham—exactly to the right point.

TRANSLATION

The supreme cause of all causes, Nārāyaṇa, 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-guṇa, rajo-guṇa and tamo-guṇa. In this way all living entities are awarded different qualities, different names [such as brāhmaṇa, kṣatriya and vaiśya], different duties according to the varṇāśrama institution, and different forms. Thus Nārāyaṇa is the cause of the entire cosmic manifestation.

PURPORT

The Vedas inform us:

na tasya kāryaṁ karaṇaṁ ca vidyate
na tat-samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca

(Śvetāśvatara Upaniṣad 6.8)

TEXT 42

sūryo ’gniḥ khaṁ marud devaḥ

somaḥ sandhyāhanī diśaḥ

kaṁ kuḥ svayaṁ dharma iti

hy ete daihyasya sākṣiṇaḥ

SYNONYMS

sūryaḥ—the sun-god; agniḥ—the fire; kham—the sky; marut—the air; devaḥ—the demigods; somaḥ—the moon; sandhyā—evening; ahanī—the day and night; diśaḥ—the directions; kam—the water; kuḥ—the land; svayam—personally; dharmaḥ—Yamarāja or the Supersoul; iti—thus; hi—indeed; ete—all of these; daihyasya—of a living entity embodied in the material elements; sākṣiṇaḥ—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.

PURPORT

The members of some religious sects, especially Christians, do not believe in the reactions of karma. We once had a discussion with a learned Christian professor who argued that although people are generally punished after the witnesses of their misdeeds are examined, where are the witnesses responsible for one’s suffering the reactions of past karma? To such a person the answer by the Yamadūtas is given here. A conditioned soul thinks that he is working stealthily and that no one can see his sinful activities, but we can understand from the śāstras that there are many witnesses, including the sun, fire, sky, air, moon, demigods, evening, day, night, directions, water, land and the Supersoul Himself, who sits with the individual soul within his heart. Where is the dearth of witnesses? The witnesses and the Supreme Lord both exist, and therefore so many living entities are elevated to higher planetary systems or degraded to lower planetary systems, including the hellish planets. There are no discrepancies, for everything is arranged perfectly by the management of the Supreme God (svābhāvikī jñāna-bala-kriyā ca). The witnesses mentioned in this verse are also mentioned in other Vedic literatures:

TEXT 43

etair adharmo vijñātaḥ

sthānaṁ daṇḍasya yujyate

sarve karmānurodhena

daṇḍam arhanti kāriṇaḥ

SYNONYMS

etaiḥ—by all these (witnesses, beginning from the sun-god); adharmaḥ—deviation from the regulative principles; vijñātaḥ—is known; sthānam—the proper place; daṇḍasya—of punishment; yujyate—is accepted as; sarve—all; karma-anurodhena—with consideration of the activities performed; daṇḍam—punishment; arhanti—deserve; kāriṇaḥ—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.

SB6.1.44

TEXT 44

sambhavanti hi bhadrāṇi

viparītāni cānaghāḥ

kāriṇāṁ guṇa-saṅgo ’sti

dehavān na hy akarma-kṛt

SYNONYMS

sambhavanti—there are; hi—indeed; bhadrāṇi—auspicious, pious activities; viparītāni—just the opposite (inauspicious, sinful activities); ca—also; anaghāḥ—O sinless inhabitants of Vaikuṇṭha; kāriṇām—of the fruitive workers; guṇa-saṅgaḥ—contamination of the three modes of nature; asti—there is; deha-vān—anyone who has accepted this material body; na—not; hi—indeed; akarma-kṛt—without performing action.

TRANSLATION

O inhabitants of Vaikuṇṭha, you are sinless, but those within this material world are all karmīs, 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.

PURPORT

TEXT 45

yena yāvān yathādharmo

dharmo veha samīhitaḥ

sa eva tat-phalaṁ bhuṅkte

tathā tāvad amutra vai

SYNONYMS

yena—by which person; yāvān—to which extent; yathā—in which manner; adharmaḥ—irreligious activities; dharmaḥ—religious activities; vā—or; iha—in this life; samīhitaḥ—performed; saḥ—that person; eva—indeed; tat-phalam—the particular result of that; bhuṅkte—enjoys or suffers; tathā—in that way; tāvat—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

TEXT 46

yatheha deva-pravarās

trai-vidhyam upalabhyate

bhūteṣu guṇa-vaicitryāt

tathānyatrānumīyate

SYNONYMS

yathā—just as; iha—in this life; deva-pravarāḥ—O best of the demigods; trai-vidhyam—three kinds of attributes; upalabhyate—are achieved; bhūteṣu—among all living entities; guṇa-vaicitryāt—because of the diversity of the contamination by the three modes of nature; tathā—similarly; anyatra—in other places; anumīyate—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.

PURPORT

TEXT 47

vartamāno ’nyayoḥ kālo

guṇābhijñāpako yathā

evaṁ janmānyayor etad

dharmādharma-nidarśanam

SYNONYMS

vartamānaḥ—the present; anyayoḥ—of the past and future; kālaḥ—time; guṇa-abhijñāpakaḥ—making known the qualities; yathā—just as; evam—thus; janma—birth; anyayoḥ—of the past and future births; etat—this; dharma—religious principles; adharma—irreligious principles; nidarśanam—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.

PURPORT

TEXT 48

manasaiva pure devaḥ

pūrva-rūpaṁ vipaśyati

anumīmāṁsate ’pūrvaṁ

manasā bhagavān ajaḥ

SYNONYMS

manasā—by the mind; eva—indeed; pure—in his abode, or within everyone’s heart like the Supersoul; devaḥ—the demigod Yamarāja (dīvyatīti devaḥ, one who is always brilliant and illuminated is called deva); pūrva-rūpam—the past religious or irreligious condition; vipaśyati—completely observes; anumīmāṁsate—he considers; apūrvam—the future condition; manasā—with his mind; bhagavān—who is omnipotent; ajaḥ—as good as Lord Brahmā.

TRANSLATION

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

PURPORT

TEXT 49

yathājñas tamasā yukta

upāste vyaktam eva hi

na veda pūrvam aparaṁ

naṣṭa-janma-smṛtis tathā

SYNONYMS

yathā—just as; ajñaḥ—an ignorant living being; tamasā—in sleep; yuktaḥ—engaged; upāste—acts according to; vyaktam—a body manifested in a dream; eva—certainly; hi—indeed; na veda—does not know; pūrvam—the past body; aparam—the next body; naṣṭa—lost; janma-smṛtiḥ—the remembrance of birth; tathā—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.

PURPORT

TEXT 50

pañcabhiḥ kurute svārthān

pañca vedātha pañcabhiḥ

ekas tu ṣoḍaśena trīn

svayaṁ saptadaśo ’śnute

SYNONYMS

pañcabhiḥ—with the five working senses (voice, arms, legs, anus and genitals); kurute—performs; sva-arthān—his desired interests; pañca—the five objects of the senses (sound, form, touch, aroma and taste); veda—knows; atha—thus; pañcabhiḥ—by the five senses of perception (hearing, seeing, smelling, tasting and feeling); ekaḥ—the one; tu—but; ṣoḍaśena—by these fifteen items and the mind; trīn—the three categories of experience (happiness, distress and a mixture of both); svayam—he, the living entity himself; saptadaśaḥ—the seventeenth item; aśnute—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.

PURPORT

TEXT 51

tad etat ṣoḍaśa-kalaṁ

liṅgaṁ śakti-trayaṁ mahat

dhatte ’nusaṁsṛtiṁ puṁsi

harṣa-śoka-bhayārtidām

SYNONYMS

tat—therefore; etat—this; ṣoḍaśa-kalam—made of sixteen parts (namely the ten senses, the mind and the five sense objects); liṅgam—the subtle body; śakti-trayam—the effect of the three modes of material nature; mahat—insurmountable; dhatte—gives; anusaṁsṛtim—almost perpetual rotation and transmigration in different types of bodies; puṁsi—unto the living entity; harṣa—jubilation; śoka—lamentation; bhaya—fear; ārti—misery; dām—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 saṁsṛti, or transmigration in material life.

PURPORT

TEXT 52

dehy ajño ’jita-ṣaḍ-vargo

necchan karmāṇi kāryate

kośakāra ivātmānaṁ

karmaṇācchādya muhyati

SYNONYMS

dehī—the embodied soul; ajñaḥ—without perfect knowledge; ajita-ṣaṭ-vargaḥ—who has not controlled the senses of perception and the mind; na icchan—without desiring; karmāṇi—activities for material benefit; kāryate—is caused to perform; kośakāraḥ—the silkworm; iva—like; ātmānam—himself; karmaṇā—by fruitive activities; ācchādya—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

TEXT 53

na hi kaścit kṣaṇam api

jātu tiṣṭhaty akarma-kṛt

kāryate hy avaśaḥ karma

guṇaiḥ svābhāvikair balāt

SYNONYMS

na—not; hi—indeed; kaścit—anyone; kṣaṇam api—even for a moment; jātu—at any time; tiṣṭhati—remains; akarma-kṛt—without doing anything; kāryate—he is caused to perform; hi—indeed; avaśaḥ—automatically; karma—fruitive activities; guṇaiḥ—by the three modes of nature; svābhāvikaiḥ—which are produced by his own tendencies in previous lives; balāt—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.

PURPORT

The svābhāvika, or one’s natural tendency, is the most important factor in action. One’s natural tendency is to serve because a living entity is an eternal servant of God. The living entity wants to serve, but because of his forgetfulness of his relationship with the Supreme Lord, he serves under the modes of material nature and manufactures various modes of service, such as socialism, humanitarianism and altruism. However, one should be enlightened in the tenets of Bhagavad-gītā and accept the instruction of the Supreme Personality of Godhead that one give up all natural tendencies for material service under different names and take to the service of the Lord. One’s original natural tendency is to act in Kṛṣṇa consciousness because one’s real nature is spiritual. The duty of a human being is to understand that since he is essentially spirit, he must abide by the spiritual tendency and not be carried away by material tendencies. Śrīla Bhaktivinoda Ṭhākura has therefore sung:

(miche) māyāra vaśe,     yāccha bhese’,
khāccha hābuḍubu, bhāi

“My dear brothers, you are being carried away by the waves of material energy and are suffering in many miserable conditions. Sometimes you are drowning in the waves of material nature, and sometimes you are tossed like a swimmer struggling in the ocean.” As confirmed by Bhaktivinoda Ṭhākura, this tendency to be battered by the waves of māyā can be changed to one’s original, natural tendency, which is spiritual, when the living entity comes to understand that he is eternally kṛṣṇa-dāsa, a servant of God, Kṛṣṇa.

(jīva) kṛṣṇa-dāsa,     ei viśvāsa,
karle ta’ āra duḥkha nāi

TEXT 54

labdhvā nimittam avyaktaṁ

vyaktāvyaktaṁ bhavaty uta

yathā-yoni yathā-bījaṁ

svabhāvena balīyasā

SYNONYMS

labdhvā—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; yathā-yoni—exactly like the mother; yathā-bījam—exactly like the father; sva-bhāvena—by the natural tendency; balīyasā—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

TEXT 55

eṣa prakṛti-saṅgena

puruṣasya viparyayaḥ

āsīt sa eva na cirād

īśa-saṅgād vilīyate

SYNONYMS

eṣaḥ—this; prakṛti-saṅgena—because of association with the material nature; puruṣasya—of the living entity; viparyayaḥ—a situation of forgetfulness or an awkward position; āsīt—came to be; saḥ—that position; eva—indeed; na—not; cirāt—taking a long time; īśa-saṅgāt—from the association of the Supreme Lord; vilīyate—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.

PURPORT

TEXTS 56–57

ayaṁ hi śruta-sampannaḥ

śīla-vṛtta-guṇālayaḥ

dhṛta-vrato mṛdur dāntaḥ

satya-vāṅ mantra-vic chuciḥ

gurv-agny-atithi-vṛddhānāṁ

śuśrūṣur anahaṅkṛtaḥ

sarva-bhūta-suhṛt sādhur

mita-vāg anasūyakaḥ

SYNONYMS

ayam—this person (known as Ajāmila); hi—indeed; śruta-sampannaḥ—well educated in Vedic knowledge; śīla—of good character; vṛtta—good conduct; guṇa—and good qualities; ālayaḥ—the reservoir; dhṛta-vrataḥ—fixed in the execution of the Vedic injunctions; mṛduḥ—very mild; dāntaḥ—completely controlling the mind and senses; satya-vāk—always truthful; mantra-vit—knowing how to chant the Vedic hymns; śuciḥ—always very neat and clean; guru—the spiritual master; agni—the fire-god; atithi—guests; vṛddhānām—and of the old household members; śuśrūṣuḥ—very respectfully engaged in the service; anahaṅkṛtaḥ—without pride or false prestige; sarva-bhūta-suhṛt—friendly to all living entities; sādhuḥ—well behaved (no one could find any fault in his character); mita-vāk—talking with great care not to speak nonsense; anasūyakaḥ—not envious.

TRANSLATION

In the beginning this brāhmaṇa named Ajāmila 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. Ajāmila 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.

PURPORT

TEXTS 58–60

ekadāsau vanaṁ yātaḥ

pitṛ-sandeśa-kṛd dvijaḥ

ādāya tata āvṛttaḥ

phala-puṣpa-samit-kuśān

dadarśa kāminaṁ kañcic

chūdraṁ saha bhujiṣyayā

pītvā ca madhu maireyaṁ

madāghūrṇita-netrayā

mattayā viślathan-nīvyā

vyapetaṁ nirapatrapam

krīḍantam anugāyantaṁ

hasantam anayāntike

SYNONYMS

ekadā—once upon a time; asau—this Ajāmila; vanam yātaḥ—went to the forest; pitṛ—of his father; sandeśa—the order; kṛt—carrying out; dvijaḥ—the brāhmaṇa; ādāya—collecting; tataḥ—from the forest; āvṛttaḥ—returning; phala-puṣpa—fruits and flowers; samit-kuśān—two kinds of grass, known as samit and kuśa; dadarśa—saw; kāminam—very lusty; kañcit—someone; śūdram—a fourth-class man, a śūdra; saha—along with; bhujiṣyayā—an ordinary maidservant or prostitute; pītvā—after drinking; ca—also; madhu—nectar; maireyam—made of the soma flower; mada—by intoxication; āghūrṇita—moving; netrayā—her eyes; mattayā—intoxicated; viślathat-nīvyā—whose dress was slackened; vyapetam—fallen from proper behavior; nirapatrapam—without fear of public opinion; krīḍantam—engaged in enjoyment; anugāyantam—singing; hasantam—smiling; anayā—with her; antike—close by.

TRANSLATION

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

PURPORT

TEXT 61

dṛṣṭvā tāṁ kāma-liptena

bāhunā parirambhitām

jagāma hṛc-chaya-vaśaṁ

sahasaiva vimohitaḥ

SYNONYMS

dṛṣṭvā—by seeing; tām—her (the prostitute); kāma-liptena—decorated with turmeric to incite lusty desires; bāhunā—with the arm; parirambhitām—embraced; jagāma—went; hṛt-śaya—of lusty desires within the heart; vaśam—under the control; sahasā—suddenly; eva—indeed; vimohitaḥ—being illusioned.

TRANSLATION

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

PURPORT

TEXT 62

stambhayann ātmanātmānaṁ

yāvat sattvaṁ yathā-śrutam

na śaśāka samādhātuṁ

mano madana-vepitam

SYNONYMS

stambhayan—trying to control; ātmanā—by the intelligence; ātmānam—the mind; yāvat sattvam—as far as possible for him; yathā-śrutam—by remembering the instruction (of celibacy, brahmacarya, not even to see a woman); na—not; śaśāka—was able; samādhātum—to restrain; manaḥ—the mind; madana-vepitam—agitated by Cupid or lusty desire.

TRANSLATION

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

PURPORT

TEXT 63

tan-nimitta-smara-vyāja-

graha-grasto vicetanaḥ

tām eva manasā dhyāyan

sva-dharmād virarāma ha

SYNONYMS

tat-nimitta—caused by the sight of her; smara-vyāja—taking advantage of his thinking of her always; graha-grastaḥ—being caught by an eclipse; vicetanaḥ—having completely forgotten his real position; tām—her; eva—certainly; manasā—by the mind; dhyāyan—meditating upon; sva-dharmāt—from the regulative principles executed by a brāhmaṇa; virarāma ha—he completely ceased.

TRANSLATION

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

PURPORT

TEXT 64

tām eva toṣayām āsa

pitryeṇārthena yāvatā

grāmyair manoramaiḥ kāmaiḥ

prasīdeta yathā tathā

SYNONYMS

tām—her (the prostitute); eva—indeed; toṣayām āsa—he tried to please; pitryeṇa—he got from his father’s hard labor; arthena—by the money; yāvatā—as long as possible; grāmyaiḥ—material; manaḥ-ramaiḥ—pleasing to her mind; kāmaiḥ—by presentations for sense enjoyment; prasīdeta—she would be satisfied; yathā—so that; tathā—in that way.

TRANSLATION

Thus Ajāmila 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.

PURPORT

TEXT 65

viprāṁ sva-bhāryām aprauḍhāṁ

kule mahati lambhitām

visasarjācirāt pāpaḥ

svairiṇyāpāṅga-viddha-dhīḥ

SYNONYMS

viprām—the daughter of a brāhmaṇa; sva-bhāryām—his wife; aprauḍhām—not very old (youthful); kule—from a family; mahati—very respectable; lambhitām—married; visasarja—he gave up; acirāt—very soon; pāpaḥ—being sinful; svairiṇyā—of the prostitute; apāṅga-viddha-dhīḥ—his intelligence pierced by the lustful glance.

TRANSLATION

Because his intelligence was pierced by the lustful glance of the prostitute, the victimized brāhmaṇa Ajāmila 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 brāhmaṇa family.

PURPORT

TEXT 66

yatas tataś copaninye

nyāyato ’nyāyato dhanam

babhārāsyāḥ kuṭumbinyāḥ

kuṭumbaṁ manda-dhīr ayam

SYNONYMS

yataḥ tataḥ—wherever possible, however possible; ca—and; upaninye—he got; nyāyataḥ—properly; anyāyataḥ—improperly; dhanam—money; babhāra—he maintained; asyāḥ—of her; kuṭum-binyāḥ—possessing many sons and daughters; kuṭumbam—the family; manda-dhīḥ—bereft of all intelligence; ayam—this person (Ajāmila).

TRANSLATION

Although born of a brāhmaṇa 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.

SB6.1.67

TEXT 67

yad asau śāstram ullaṅghya

svaira-cāry ati-garhitaḥ

avartata ciraṁ kālam

aghāyur aśucir malāt

SYNONYMS

yat—because; asau—this brāhmaṇa; śāstram ullaṅghya—transgressing the laws of śāstra; svaira-cārī—acting irresponsibly; ati-garhitaḥ—very much condemned; avartata—passed; ciram kālam—a long time; agha-āyuḥ—whose life was full of sinful activities; aśuciḥ—unclean; malāt—because of impurity.

TRANSLATION

This brāhmaṇa 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.

PURPORT

TEXT 68

tata enaṁ daṇḍa-pāṇeḥ

sakāśaṁ kṛta-kilbiṣam

neṣyāmo ’kṛta-nirveśaṁ

yatra daṇḍena śuddhyati

SYNONYMS

tataḥ—therefore; enam—him; daṇḍa-pāṇeḥ—of Yamarāja, who is authorized to punish; sakāśam—in the presence; kṛta-kilbiṣam—who has regularly committed all sinful activities; neṣyāmaḥ—we shall take; akṛta-nirveśam—who has not undergone atonement; yatra—where; daṇḍena—by punishment; śuddhyati—he will be purified.

TRANSLATION

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

PURPORT

The Viṣṇudūtas had forbidden the Yamadūtas to take Ajāmila to Yamarāja, and therefore the Yamadūtas explained that taking such a man to Yamarāja was appropriate. Since Ajāmila had not undergone atonement for his sinful acts, he was to be taken to Yamarāja to be purified. When a man commits murder he becomes sinful, and therefore he also must be killed; otherwise after death he must suffer many sinful reactions. Similarly, punishment by Yamarāja is a process of purification for the most abominable sinful persons. Therefore the Yamadūtas requested the Viṣṇudūtas not to obstruct their taking Ajāmila to Yamarāja.

Thus end the Bhaktivedanta purports of the Sixth Canto, First Chapter, of the Śrīmad-Bhāgavatam, entitled “The History of the Life of Ajāmila.”

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