Srimad-Bhagavatam: Canto 6: “Prescribed Duties for Mankind”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Two

SB6.2.33

TEXT 33

anyatha mriyamanasya

nasucer vrsali-pateh

vaikuntha-nama-grahanam

jihva vaktum iharhati

SYNONYMS

anyatha—otherwise; mriyamanasya—of a person who is just ready for death; na—not; asuceh—most unclean; vrsali-pateh—the keeper of a prostitute; vaikuntha—of the Lord of Vaikuntha; nama-grahanam—the chanting of the holy name; jihva—the tongue; vaktum—to speak; iha—in this situation; arhati—is able.

TRANSLATION

Were it not for my past devotional service, how could I, a most unclean keeper of a prostitute, have gotten an opportunity to chant the holy name of Vaikunthapati when I was just ready to die? Certainly it could not have been possible.

PURPORT

The name Vaikunthapati, which means “the master of the spiritual world,” is not different from the name Vaikuntha. Ajamila, who was now a realized soul, could understand that because of his past spiritual activities in devotional service, he had gotten this opportunity to chant the holy name of Vaikunthapati in his horrible condition at the time of death.

SB6.2.34

TEXT 34

kva caham kitavah papo

brahma-ghno nirapatrapah

kva ca narayanety etad

bhagavan-nama mangalam

SYNONYMS

kva—where; ca—also; aham—I; kitavah—a cheater; papah—all sins personified; brahma-ghnah—the killer of my brahminical culture; nirapatrapah—shameless; kva—where; ca—also; narayana—Narayana; iti—thus; etat—this; bhagavat-nama—the holy name of the Supreme Personality of Godhead; mangalam—all-auspicious.

TRANSLATION

Ajamila continued: I am a shameless cheater who has killed his brahminical culture. Indeed, I am sin personified. Where am I in comparison to the all-auspicious chanting of the holy name of Lord Narayana?

PURPORT

Those engaged in broadcasting the holy name of Narayana, Krsna, through the Krsna consciousness movement should always consider what our position was before we came and what it is now. We had fallen into abominable lives as meat-eaters, drunkards and woman hunters who performed all kinds of sinful activities, but now we have been given the opportunity to chant the Hare Krsna mantra. Therefore we should always appreciate this opportunity. By the grace of the Lord we are opening many branches, and we should use this good fortune to chant the holy name of the Lord and serve the Supreme Personality of Godhead directly. We must be conscious of the difference between our present and past conditions and should always be very careful not to fall from the most exalted life.

SB6.2.35

TEXT 35

so ’ham tatha yatisyami

yata-cittendriyanilah

yatha na bhuya atmanam

andhe tamasi majjaye

SYNONYMS

sah—such a person; aham—I; tatha—in that way; yatisyami—I shall endeavor; yata-citta-indriya—controlling the mind and senses; anilah—and the internal airs; yatha—so that; na—not; bhuyah—again; atmanam—my soul; andhe—in darkness; tamasi—in ignorance; majjaye—I drown.

TRANSLATION

I am such a sinful person, but since I have now gotten this opportunity, I must completely control my mind, life and senses and always engage in devotional service so that I may not fall again into the deep darkness and ignorance of material life.

PURPORT

Every one of us should have this determination. We have been elevated to an exalted position by the mercy of Krsna and the spiritual master, and if we remember that this is a great opportunity and pray to Krsna that we will not fall again, our lives will be successful.

SB6.2.36-37

TEXTS 36–37

vimucya tam imam bandham

avidya-kama-karmajam

sarva-bhuta-suhrc chanto

maitrah karuna atmavan

mocaye grastam atmanam

yosin-mayyatma-mayaya

vikridito yayaivaham

krida-mrga ivadhamah

SYNONYMS

vimucya—having become free from; tam—that; imam—this; bandham—bondage; avidya—due to ignorance; kama—due to lusty desire; karma-jam—caused by activities; sarva-bhuta—of all living entities; suhrt—friend; santah—very peaceful; maitrah—friendly; karunah—merciful; atma-van—self-realized; mocaye—I shall disentangle; grastam—encaged; atmanam—my soul; yosit-mayya—in the form of woman; atma-mayaya—by the illusory energy of the Lord; vikriditah—played with; yaya—by which; eva—certainly; aham—I; krida-mrgah—a controlled animal; iva—like; adhamah—so fallen.

TRANSLATION

Because of identifying oneself with the body, one is subjected to desires for sense gratification, and thus one engages in many different types of pious and impious action. This is what constitutes material bondage. Now I shall disentangle myself from my material bondage, which has been caused by the Supreme Personality of Godhead’s illusory energy in the form of a woman. Being a most fallen soul, I was victimized by the illusory energy and have become like a dancing dog led around by a woman’s hand. Now I shall give up all lusty desires and free myself from this illusion. I shall become a merciful, well-wishing friend to all living entities and always absorb myself in Krsna consciousness.

PURPORT

This should be the standard of determination for all Krsna conscious persons. A Krsna conscious person should free himself from the clutches of maya, and he should also be compassionate to all others suffering in those clutches. The activities of the Krsna consciousness movement are meant not only for oneself but for others also. This is the perfection of Krsna consciousness. One who is interested in his own salvation is not as advanced in Krsna consciousness as one who feels compassion for others and who therefore propagates the Krsna consciousness movement. Such an advanced devotee will never fall down, for Krsna will give him special protection. That is the sum and substance of the Krsna consciousness movement. Everyone is like a play toy in the hands of the illusory energy and is acting as she moves him. One should come to Krsna consciousness to release oneself and also to release others.

SB6.2.38

TEXT 38

mamaham iti dehadau

hitvamithyartha-dhir matim

dhasye mano bhagavati

suddham tat-kirtanadibhih

SYNONYMS

mama—my; aham—I; iti—thus; deha-adau—in the body and things related to the body; hitva—giving up; amithya—not false; artha—on values; dhih—with my consciousness; matim—the attitude; dhasye—I shall engage; manah—my mind; bhagavati—on the Supreme Personality of Godhead; suddham—pure; tat—His name; kirtana-adibhih—by chanting, hearing and so on.

TRANSLATION

Simply because I chanted the holy name of the Lord in the association of devotees, my heart is now becoming purified. Therefore I shall not fall victim again to the false lures of material sense gratification. Now that I have become fixed in the Absolute Truth, henceforward I shall not identify myself with the body. I shall give up false conceptions of “I” and “mine” and fix my mind on the lotus feet of Krsna.

PURPORT

How a living entity becomes a victim of the material condition is lucidly explained in this verse. The beginning is to misidentify the body as one’s self. Therefore Bhagavad-gita begins with the spiritual instruction that one is not the body, but is within the body. This consciousness can be possible only if one chants the holy name of Krsna, the Hare Krsna maha-mantra, and always keeps oneself in the association of devotees. This is the secret of success. Therefore we stress that one should chant the holy name of the Lord and keep oneself free from the contaminations of this material world, especially the contaminations of lusty desires for illicit sex, meat-eating, intoxication and gambling. With determination, one should vow to follow these principles and thus be saved from the miserable condition of material existence. The first necessity is to become freed from the bodily concept of life.

SB6.2.39

TEXT 39

iti jata-sunirvedah

ksana-sangena sadhusu

ganga-dvaram upeyaya

mukta-sarvanubandhanah

SYNONYMS

iti—thus; jata-sunirvedah—(Ajamila) who had become detached from the material conception of life; ksana-sangena—by a moment’s association; sadhusu—with devotees; ganga-dvaram—to Hardwar (hari-dvara), the doorway to Hari (because the Ganges begins there, Hardwar is also called ganga-dvara); upeyaya—went; mukta—being freed from; sarva-anubandhanah—all kinds of material bondage.

TRANSLATION

Because of a moment’s association with devotees [the Visnudutas], Ajamila detached himself from the material conception of life with determination. Thus freed from all material attraction, he immediately started for Hardwar.

PURPORT

The word mukta-sarvanubandhanah indicates that after this incident, Ajamila, not caring for his wife and children, went straight to Hardwar for further advancement in his spiritual life. Our Krsna consciousness movement now has centers in Vrndavana and Navadvipa so that those who want to live a retired life, whether they be devotees or not, can go there and with determination give up the bodily concept of life. One is welcome to live in those holy places for the rest of his life in order to achieve the highest success by the very simple method of chanting the holy name of the Lord and taking prasada. Thus one may return home, back to Godhead. We do not have a center in Hardwar, but Vrndavana and Sridhama Mayapur are better for devotees than any other places. The Caitanya Candrodaya temple offers one a good opportunity to associate with devotees. Let us all take advantage of this opportunity.

SB6.2.40

TEXT 40

sa tasmin deva-sadana

asino yogam asthitah

pratyahrtendriya-gramo

yuyoja mana atmani

SYNONYMS

sah—he (Ajamila); tasmin—at that place (Hardwar); deva-sadane—in one Visnu temple; asinah—being situated; yogam asthitah—performed bhakti-yoga; pratyahrta—withdrawn from all activities of sense gratification; indriya-gramah—his senses; yuyoja—he fixed; manah—the mind; atmani—on the self or the Supersoul, the Supreme Personality of Godhead.

TRANSLATION

In Hardwar, Ajamila took shelter at a Visnu temple, where he executed the process of bhakti-yoga. He controlled his senses and fully applied his mind in the service of the Lord.

PURPORT

The devotees who have joined the Krsna consciousness movement may live comfortably in our many temples and engage in the devotional service of the Lord. Thus they can control the mind and senses and achieve the highest success in life. This is the process descending from time immemorial. Learning from the life of Ajamila, we should vow with determination to do what is necessary to follow this path.

SB6.2.41

TEXT 41

tato gunebhya atmanam

viyujyatma-samadhina

yuyuje bhagavad-dhamni

brahmany anubhavatmani

SYNONYMS

tatah—thereafter; gunebhyah—from the modes of material nature; atmanam—the mind; viyujya—detaching; atma-samadhina—by being fully engaged in devotional service; yuyuje—engaged; bhagavat-dhamni—in the form of the Lord; brahmani—which is Parabrahman (not idol worship); anubhava-atmani—which is always thought of (beginning from the lotus feet and gradually progressing upward).

TRANSLATION

Ajamila fully engaged in devotional service. Thus he detached his mind from the process of sense gratification and became fully absorbed in thinking of the form of the Lord.

PURPORT

If one worships the Deity in the temple, one’s mind will naturally be absorbed in thought of the Lord and His form. There is no distinction between the form of the Lord and the Lord Himself. Therefore bhakti-yoga is the most easy system of yoga. Yogis try to concentrate their minds upon the form of the Supersoul, Visnu, within the heart, but this same objective is easily achieved when one’s mind is absorbed in the Deity worshiped in the temple. In every temple there is a transcendental form of the Lord, and one may easily think of this form. By seeing the Lord during arati, by offering bhoga and by constantly thinking of the form of the Deity, one becomes a first-class yogi. This is the best process of yoga, as confirmed by the Supreme Personality of Godhead in Bhagavad-gita (6.47):

yoginam api sarvesam
mad-gatenantaratmana
sraddhavan bhajate yo mam
sa me yuktatamo matah

“Of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” The first-class yogi is he who controls his senses and detaches himself from material activities by always thinking of the form of the Lord.

SB6.2.42

TEXT 42

yarhy uparata-dhis tasminn

adraksit purusan purah

upalabhyopalabdhan prag

vavande sirasa dvijah

SYNONYMS

yarhi—when; uparata-dhih—his mind and intelligence were fixed; tasmin—at that time; adraksit—had seen; purusan—the persons (the order carriers of Lord Visnu); purah—before him; upalabhya—getting; upalabdhan—who were gotten; prak—previously; vavande—offered obeisances; sirasa—by the head; dvijah—the brahmana.

TRANSLATION

When his intelligence and mind were fixed upon the form of the Lord, the brahmana Ajamila once again saw before him four celestial persons. He could understand that they were those he had seen previously, and thus he offered them his obeisances by bowing down before them.

PURPORT

The Visnudutas who had rescued Ajamila came before him again when his mind was firmly fixed upon the form of the Lord. The Visnudutas had gone away for some time to give Ajamila a chance to become firmly fixed in meditation upon the Lord. Now that his devotion had matured, they returned to take him. Understanding that the same Visnudutas had returned, Ajamila offered them his obeisances by bowing down before them.

SB6.2.43

TEXT 43

hitva kalevaram tirthe

gangayam darsanad anu

sadyah svarupam jagrhe

bhagavat-parsva-vartinam

SYNONYMS

hitva—giving up; kalevaram—the material body; tirthe—in the holy place; gangayam—on the bank of the Ganges; darsanat anu—after seeing; sadyah—immediately; sva-rupam—his original spiritual form; jagrhe—he assumed; bhagavat-parsva-vartinam—which is fit for an associate of the Lord.

TRANSLATION

Upon seeing the Visnudutas, Ajamila gave up his material body at Hardwar on the bank of the Ganges. He regained his original spiritual body, which was a body appropriate for an associate of the Lord.

PURPORT

The Lord says in Bhagavad-gita (4.9):

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so ’rjuna

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”

The result of perfection in Krsna consciousness is that after giving up one’s material body, one is immediately transferred to the spiritual world in one’s original spiritual body to become an associate of the Supreme Personality of Godhead. Some devotees go to Vaikunthaloka, and others go to Goloka Vrndavana to become associates of Krsna.

SB6.2.44

TEXT 44

sakam vihayasa vipro

mahapurusa-kinkaraih

haimam vimanam aruhya

yayau yatra sriyah patih

SYNONYMS

sakam—along; vihayasa—by the path in the sky, or the airways; viprah—the brahmana (Ajamila); mahapurusa-kinkaraih—with the order carriers of Lord Visnu; haimam—made of gold; vimanam—an airplane; aruhya—boarding; yayau—went; yatra—where; sriyah patih—Lord Visnu, the husband of the goddess of fortune.

TRANSLATION

Accompanied by the order carriers of Lord Visnu, Ajamila boarded an airplane made of gold. Passing through the airways, he went directly to the abode of Lord Visnu, the husband of the goddess of fortune.

PURPORT

For many years, material scientists have tried to go to the moon, but they are still unable to go there. However, the spiritual airplanes from the spiritual planets can take one back home, back to Godhead, in a second. The speed of such a spiritual plane can only be imagined. Spirit is finer than the mind, and everyone has experience of how swiftly the mind travels from one place to another. Therefore one can imagine the swiftness of the spiritual form by comparing it to the speed of the mind. In less than even a moment, a perfect devotee can return home, back to Godhead, immediately after giving up his material body.

SB6.2.45

TEXT 45

evam sa viplavita-sarva-dharma

dasyah patih patito garhya-karmana

nipatyamano niraye hata-vratah

sadyo vimukto bhagavan-nama grhnan

SYNONYMS

evam—in this way; sah—he (Ajamila); viplavita-sarva-dharmah—who gave up all religious principles; dasyah patih—the husband of a prostitute; patitah—fallen; garhya-karmana—by being engaged in abominable activities; nipatyamanah—falling; niraye—in hellish life; hata-vratah—who broke all his vows; sadyah—immediately; vimuktah—liberated; bhagavat-nama—the holy name of the Lord; grhnan—chanting.

TRANSLATION

Ajamila was a brahmana who because of bad association had given up all brahminical culture and religious principles. Becoming most fallen, he stole, drank and performed other abominable acts. He even kept a prostitute. Thus he was destined to be carried away to hell by the order carriers of Yamaraja, but he was immediately rescued simply by a glimpse of the chanting of the holy name Narayana.

SB6.2.46

TEXT 46

natah param karma-nibandha-krntanam

mumuksatam tirtha-padanukirtanat

na yat punah karmasu sajjate mano

rajas-tamobhyam kalilam tato ’nyatha

SYNONYMS

na—not; atah—therefore; param—better means; karma-nibandha—the obligation to suffer or undergo tribulations as a result of fruitive activities; krntanam—that which can completely cut off; mumuksatam—of persons desiring to get out of the clutches of material bondage; tirtha-pada—about the Supreme Personality of Godhead, at whose feet all the holy places stand; anukirtanat—than constantly chanting under the direction of the bona fide spiritual master; na—not; yat—because; punah—again; karmasu—in fruitive activities; sajjate—becomes attached; manah—the mind; rajah-tamobhyam—by the modes of passion and ignorance; kalilam—contaminated; tatah—thereafter; anyatha—by any other means.

TRANSLATION

Therefore one who desires freedom from material bondage should adopt the process of chanting and glorifying the name, fame, form and pastimes of the Supreme Personality of Godhead, at whose feet all the holy places stand. One cannot derive the proper benefit from other methods, such as pious atonement, speculative knowledge and meditation in mystic yoga, because even after following such methods one takes to fruitive activities again, unable to control his mind, which is contaminated by the base qualities of nature, namely passion and ignorance.

PURPORT

It has actually been seen that even after achieving so-called perfection, many karmis, jnanis and yogis become attached to material activities again. Many so-called svamis and yogis give up material activities as false (jagan mithya), but after some time they nevertheless resume material activities by opening hospitals and schools or performing other activities for the benefit of the public. Sometimes they participate in politics, although still falsely declaring themselves sannyasis, members of the renounced order. The perfect conclusion, however, is that if one actually desires to get out of the material world, he must take to devotional service, which begins with sravanam kirtanam visnoh: [SB 7.5.23] chanting and hearing the glories of the Lord. The Krsna consciousness movement has actually proved this. In the Western countries, many young boys who were addicted to drugs and who had many other bad habits, which they could not give up, abandoned all those propensities and very seriously engaged in chanting the glories of the Lord as soon as they joined the Krsna consciousness movement. In other words, this process is the perfect method of atonement for actions performed in rajah and tamah (passion and ignorance). As stated in Srimad-Bhagavatam (1.2.19):

tada rajas-tamo-bhavah
kama-lobhadayas ca ye
ceta etair anaviddham
sthitam sattve prasidati

As a result of rajah and tamah, one becomes increasingly lusty and greedy, but when one takes to the process of chanting and hearing, one comes to the platform of goodness and becomes happy. As he advances in devotional service, all his doubts are completely eradicated (bhidyate hrdaya-granthis chidyante sarva-samsayah). Thus the knot of his desire for fruitive activities is cut to pieces.

SB6.2.47-48

TEXTS 47–48

ya etam paramam guhyam

itihasam aghapaham

srnuyac chraddhaya yukto

yas ca bhaktyanukirtayet

na vai sa narakam yati

neksito yama-kinkaraih

yady apy amangalo martyo

visnu-loke mahiyate

SYNONYMS

yah—anyone who; etam—this; paramam—very; guhyam—confidential; itihasam—historical narration; agha-apaham—which frees one from all reactions to sins; srnuyat—hears; sraddhaya—with faith; yuktah—endowed; yah—one who; ca—also; bhaktya—with great devotion; anukirtayet—repeats; na—not; vai—indeed; sah—such a person; narakam—to hell; yati—goes; na—not; iksitah—is observed; yama-kinkaraih—by the order carriers of Yamaraja; yadi api—although; amangalah—inauspicious; martyah—a living entity with a material body; visnu-loke—in the spiritual world; mahiyate—is welcomed and respectfully received.

TRANSLATION

Because this very confidential historical narration has the potency to vanquish all sinful reactions, one who hears or describes it with faith and devotion is no longer doomed to hellish life, regardless of his having a material body and regardless of how sinful he may have been. Indeed, the Yamadutas, who carry out the orders of Yamaraja, do not approach him even to see him. After giving up his body, he returns home, back to Godhead, where he is very respectfully received and worshiped.

SB6.2.49

TEXT 49

mriyamano harer nama

grnan putropacaritam

ajamilo ’py agad dhama

kim uta sraddhaya grnan

SYNONYMS

mriyamanah—at the time of death; hareh nama—the holy name of Hari; grnan—chanting; putra-upacaritam—indicating his son; ajamilah—Ajamila; api—even; agat—went; dhama—to the spiritual world; kim uta—what to speak of; sraddhaya—with faith and love; grnan—chanting.

TRANSLATION

While suffering at the time of death, Ajamila chanted the holy name of the Lord, and although the chanting was directed toward his son, he nevertheless returned home, back to Godhead. Therefore if one faithfully and inoffensively chants the holy name of the Lord, where is the doubt that he will return to Godhead?

PURPORT

At the time of death one is certainly bewildered because his bodily functions are in disorder. At that time, even one who throughout his life has practiced chanting the holy name of the Lord may not be able to chant the Hare Krsna mantra very distinctly. Nevertheless, such a person receives all the benefits of chanting the holy name. While the body is fit therefore, why should we not chant the holy name of the Lord loudly and distinctly? If one does so, it is quite possible that even at the time of death he will be properly able to chant the holy name of the Lord with love and faith. In conclusion, one who chants the holy name of the Lord constantly is guaranteed to return home, back to Godhead, without a doubt.

Supplementary note to this chapter.

Srila Visvanatha Cakravarti Thakura’s commentary to texts nine and ten of this chapter form a dialogue concerning how one can become free from all sinful reactions simply by chanting the holy name of the Lord.

Someone may say, “It may be accepted that by chanting the holy name of the Lord one becomes freed from all the reactions of sinful life. However, if one commits sinful acts in full consciousness, not only once but many, many times, he is unable to free himself from the reactions of such sins even after atoning for them for twelve years or more. How is it possible, then, that simply by once chanting the holy name of the Lord one immediately becomes freed from the reactions of such sins?”

Srila Visvanatha Cakravarti Thakura replies by quoting verses nine and ten of this chapter: “The chanting of the holy name of Lord Visnu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brahmana, or for one who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for one who murders women, the king or his father, for one who slaughters cows, and for all other sinful men. Simply by chanting the holy name of Lord Visnu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers “Because this man has chanted My holy name, My duty is to give him protection.’ ”

One may atone for sinful life and vanquish all sinful reactions by chanting the holy name, although this is not called atonement. Ordinary atonement may temporarily protect a sinful person, but it does not completely cleanse his heart of the deep-rooted desire to commit sinful acts. Therefore atonement is not as powerful as the chanting of the holy name of the Lord. In the sastras it is said that if a person only once chants the holy name and completely surrenders unto the lotus feet of the Lord, the Lord immediately considers him His ward and is always inclined to give him protection. This is confirmed by Sridhara Svami. Thus when Ajamila was in great danger of being carried off by the order carriers of Yamaraja, the Lord immediately sent His personal order carriers to protect him, and because Ajamila was freed from all sinful reactions, the Visnudutas spoke on his behalf.

Ajamila had named his son Narayana, and because he loved the boy very much, he would call him again and again. Although he was calling for his son, the name itself was powerful because the name Narayana is not different from the Supreme Lord Narayana. When Ajamila named his son Narayana, all the reactions of his sinful life were neutralized, and as he continued calling his son and thus chanting the holy name of Narayana thousands of times, he was actually unconsciously advancing in Krsna consciousness.

One may argue, “Since he was constantly chanting the name of Narayana, how was it possible for him to be associating with a prostitute and thinking of wine?” By his sinful actions he was bringing suffering upon himself again and again, and therefore one may say that his ultimate chanting of Narayana was the cause of his being freed. However, his chanting would then have been a nama-aparadha. Namno balad yasya hi papa-buddhih: one who continues to act sinfully and tries to neutralize his sins by chanting the holy name of the Lord is a nama-aparadhi, an offender to the holy name. In response it may be said that Ajamila’s chanting was inoffensive because he did not chant the name of Narayana with the purpose of counteracting his sins. He did not know that he was addicted to sinful actions, nor did he know that his chanting of the name of Narayana was neutralizing them. Thus he did not commit a nama-aparadha, and his repeated chanting of the holy name of Narayana while calling his son may be called pure chanting. Because of this pure chanting, Ajamila unconsciously accumulated the results of bhakti. Indeed, even his first utterance of the holy name was sufficient to nullify all the sinful reactions of his life. To cite a logical example, a fig tree does not immediately yield fruits, but in time the fruits are available. Similarly, Ajamila’s devotional service grew little by little, and therefore although he committed very sinful acts, the reactions did not affect him. In the sastras it is said that if one chants the holy name of the Lord even once, the reactions of past, present or future sinful life do not affect him. To give another example, if one extracts the poison fangs of a serpent, this saves the serpent’s future victims from poisonous effects, even if the serpent bites repeatedly. Similarly, if a devotee chants the holy name even once inoffensively, this protects him eternally. He need only wait for the results of the chanting to mature in due course of time.

Thus end the Bhaktivedanta purports of the Sixth Canto, Second Chapter, of the Srimad-Bhagavatam, entitled “Ajamila Delivered by the Visnudutas.”

Next chapter (SB 6.3)