Yamaraja Instructs His Messengers
Summary
6.3
As related in this chapter, the Yamadutas approached Yamaraja, who very exhaustively explained bhagavata-dharma, the religious principle of devotional service.
Yamaraja thus satisfied the Yamadutas, who had been very disappointed.
Yamaraja said, Although Ajamila was calling for his son, he chanted the holy name of the Lord, Narayana, and simply by a glimpse of the chanting of the holy name, he immediately achieved the association of Lord Visnu’s order carriers, who saved him from your attempt to arrest him.
This is quite all right.
It is a fact that even a chronically sinful person who chants the holy name of the Lord, although not completely without offenses, does not take another material birth By chanting the holy name of the Lord, Ajamila had met four order carriers of Lord Visnu.
They were very beautiful and had quickly come to rescue him.
Yamaraja now described them The Visnudutas are all pure devotees of the Lord, the Supreme Person in regard to the creation, maintenance and annihilation of this cosmic manifestation.
Neither King Indra, Varuna, Siva, Brahma, the seven rsis nor I myself can understand the transcendental activities of the Supreme Lord, who is self-sufficient and beyond the reach of the material senses.
With material senses, no one can attain enlightenment about Him.
The Lord, the master of the illusory energy, possesses transcendental qualities for the good fortune of everyone, and His devotees are also qualified in that way.
The devotees, concerned only with rescuing the fallen souls from this material world, apparently take birth in different places in the material world just to save the conditioned souls.
If one is somewhat interested in spiritual life, the devotees of the Lord protect him in many ways Yamaraja continued, The essence of sanatana-dharma, or eternal religion, is extremely confidential.
No one but the Lord Himself can deliver that confidential religious system to human society.
It is by the mercy of the Lord that the transcendental system of religion can be understood by His pure devotees, and specifically by the twelve mahajanas—Lord Brahma, Narada Muni, Lord Siva, the Kumaras, Kapila, Manu, Prahlada, Janaka, Bhisma, Bali, Sukadeva Gosvami and me.
Other learned scholars, headed by Jaimini, are almost always covered by the illusory energy, and therefore they are more or less attracted by the flowery language of the three Vedas, namely Rg, Yajur and Sama, which are called trayi.
Instead of becoming pure devotees, people captivated by the flowery words of these three Vedas are interested in the Vedic ritualistic ceremonies.
They cannot understand the glories of chanting the holy name of the Lord.
Intelligent persons, however, take to the devotional service of the Lord.
When they chant the holy name of the Lord without offenses, they are no longer subject to my rulings.
If by chance they commit some sinful act, they are protected by the holy name of the Lord because that is where their interest lies.
The four weapons of the Lord, especially the club and the Sudarsana cakra, always protect the devotees.
One who chants, hears or remembers the holy name of the Lord without duplicity, or who prays or offers obeisances to the Lord, becomes perfect, whereas even a learned person may be called to hell if he is bereft of devotional service After Yamaraja thus described the glories of the Lord and His devotees, Sukadeva Gosvami further explained the potency of chanting the holy name and the futility of performing Vedic ritualistic ceremonies and pious activities for atonement.
6.3.1
sri-rajovaca
nisamya devah sva-bhatopavarnitam
pratyaha kim tan api dharmarajah
evam hatajno vihatan murarer
naidesikair yasya vase jano ’yam
SYNONYMS
sri-raja uvaca—the King said; nisamya—after hearing; devah—Lord Yamaraja; sva-bhata—of his own servants; upavarnitam—the statements; pratyaha—replied; kim—what; tan—unto them; api—also; dharma-rajah—Yamaraja, the superintendent of death and the judge of religious and irreligious activities; evam—thus; hata-ajnah—whose order was foiled; vihatan—who were defeated; murareh naidesikaih—by the order carriers of Murari, Krsna; yasya—of whom; vase—under the subjugation; janah ayam—all the people of the world.
TRANSLATION
King Pariksit said: O my lord, O Sukadeva Gosvami, Yamaraja is the controller of all living entities in terms of their religious and irreligious activities, but his order had been foiled.
When his servants, the Yamadutas, informed him of their defeat by the Visnudutas, who had stopped them from arresting Ajamila, what did he reply?
PURPORT
Srila Visvanatha Cakravarti Thakura says that although the statements of the Yamadutas were fully upheld by Vedic principles, the statements of the Visnudutas were triumphant.
This was confirmed by Yamaraja himself.
6.3.2
yamasya devasya na danda-bhangah
kutascanarse sruta-purva asit
etan mune vrscati loka-samsayam
na hi tvad-anya iti me viniscitam
SYNONYMS
yamasya—of Yamaraja; devasya—the demigod in charge of judgment; na—not; danda-bhangah—the breaking of the order; kutascana—from anywhere; rse—O great sage; sruta-purvah—heard before; asit—was; etat—this; mune—O great sage; vrscati—can eradicate; loka-samsayam—the doubt of people; na—not; hi—indeed; tvat-anyah—anyone other than you; iti—thus; me—by me; viniscitam—concluded.
TRANSLATION
O great sage, never before has it been heard anywhere that an order from Yamaraja has been baffled.
Therefore I think that people will have doubts about this that no one but you can eradicate.
Since that is my firm conviction, kindly explain the reasons for these events.
6.3.3
sri-suka uvaca
bhagavat-purusai rajan
yamyah pratihatodyamah
patim vijnapayam asur
yamam samyamani-patim
SYNONYMS
sri-sukah uvaca—Sukadeva Gosvami said; bhagavat-purusaih—by the order carriers of the Lord, the Visnudutas; rajan—O King; yamyah—the order carriers of Yamaraja; pratihata-udyamah—whose efforts were defeated; patim—their master; vijnapayam asuh—informed; yamam—Yamaraja; samyamani-patim—the master of the city Samyamani.
TRANSLATION
Sri Sukadeva Gosvami replied: My dear King, when the order carriers of Yamaraja were baffled and defeated by the order carriers of Visnu, they approached their master, the controller of Samyamani-puri and master of sinful persons, to tell him of this incident.
6.3.4
yamaduta ucuh
kati santiha sastaro
jiva-lokasya vai prabho
trai-vidhyam kurvatah karma
phalabhivyakti-hetavah
SYNONYMS
yamadutah ucuh—the order carriers of Yamaraja said; kati—how many; santi—are there; iha—in this world; sastarah—controllers or rulers; jiva-lokasya—of this material world; vai—indeed; prabho—O master; trai-vidhyam—under the three modes of material nature; kurvatah—performing; karma—activity; phala—of the results; abhivyakti—of the manifestation; hetavah—causes.
TRANSLATION
The Yamadutas said: Our dear lord, how many controllers or rulers are there in this material world? How many causes are responsible for manifesting the various results of activities performed under the three modes of material nature (sattva-guna, rajo-guna and tamo-guna)?
PURPORT
Srila Visvanatha Cakravarti Thakura says that the Yamadutas, the order carriers of Yamaraja, were so disappointed that they asked their master, almost in great anger, whether there were many masters other than him.
Furthermore, because the Yamadutas had been defeated and their master could not protect them, they were inclined to say that there was no need to serve such a master.
If a servant cannot carry out the orders of his master without being defeated, what is the use of serving such a powerless master?
6.3.5
yadi syur bahavo loke
sastaro danda-dharinah
kasya syatam na va kasya
mrtyus camrtam eva va
SYNONYMS
yadi—if; syuh—there are; bahavah—many; loke—in this world; sastarah—rulers or controllers; danda-dharinah—who punish the sinful men; kasya—of whom; syatam—there may be; na—not; va—or; kasya—of whom; mrtyuh—distress or unhappiness; ca—and; amrtam—happiness; eva—certainly; va—or.
TRANSLATION
If in this universe there are many rulers and justices who disagree about punishment and reward, their contradictory actions will neutralize each other, and no one will be punished or rewarded.
Otherwise, if their contradictory acts fail to neutralize each other, everyone will have to be both punished and rewarded.
PURPORT
Because the Yamadutas had been unsuccessful in carrying out the order of Yamaraja, they doubted whether Yamaraja actually had the power to punish the sinful.
Although they had gone to arrest Ajamila, following Yamaraja’s order, they found themselves unsuccessful because of the order of some higher authority.
Therefore they were unsure of whether there were many authorities or only one.
If there were many authorities who gave different judgments, which could be contradictory, a person might be wrongly punished or wrongly rewarded, or he might be neither punished nor rewarded.
According to our experience in the material world, a person punished in one court may appeal to another.
Thus the same man may be either punished or rewarded according to different judgments.
However, in the law of nature or the court of the Supreme Personality of Godhead there cannot be such contradictory judgments.
The judges and their judgments must be perfect and free from contradictions.
Actually the position of Yamaraja was very awkward in the case of Ajamila because the Yamadutas were right in attempting to arrest Ajamila, but the Visnudutas had baffled them.
Although Yamaraja, under these circumstances, was accused by both the Visnudutas and the Yamadutas, he is perfect in administering justice because he is empowered by the Supreme Personality of Godhead.
Therefore he will explain what his real position is and how everyone is controlled by the supreme controller, the Personality of Godhead.
6.3.6
kintu sastr-bahutve syad
bahunam iha karminam
sastrtvam upacaro hi
yatha mandala-vartinam
SYNONYMS
kintu—but; sastr—of governors or judges; bahutve—in the plurality; syat—there may be; bahunam—of many; iha—in this world; karminam—persons performing actions; sastrtvam—departmental management; upacarah—administration; hi—indeed; yatha—just like; mandala-vartinam—of the departmental heads.
TRANSLATION
The Yamadutas continued: Since there are many different karmis, or workers, there may be different judges or rulers to give them justice, but just as one central emperor controls different departmental rulers, there must be one supreme controller to guide all the judges.
PURPORT
In governmental management there may be departmental officials to give justice to different persons, but the law must be one, and that central law must control everyone.
The Yamadutas could not imagine that two judges would give two different verdicts in the same case, and therefore they wanted to know who the central judge is.
The Yamadutas were certain that Ajamila was a most sinful man, but although Yamaraja wanted to punish him, the Visnudutas excused him.
This was a puzzling situation that the Yamadutas wanted Yamaraja to clarify.
6.3.7
atas tvam eko bhutanam
sesvaranam adhisvarah
sasta danda-dharo nrnam
subhasubha-vivecanah
SYNONYMS
atah—as such; tvam—you; ekah—one; bhutanam—of all living beings; sa-isvaranam—including all the demigods; adhisvarah—the supreme master; sasta—the supreme ruler; danda-dharah—the supreme administrator of punishment; nrnam—of human society; subha-asubha-vivecanah—who discriminates between what is auspicious and inauspicious.
TRANSLATION
The supreme judge must be one, not many.
It was our understanding that you are that supreme judge and that you have jurisdiction even over the demigods.
Our impression was that you are the master of all living entities, the supreme authority who discriminates between the pious and impious activities of all human beings.
6.3.8
tasya te vihito dando
na loke vartate ’dhuna
caturbhir adbhutaih siddhair
ajna te vipralambhita
SYNONYMS
tasya—of the influence; te—of you; vihitah—ordained; dandah—punishment; na—not; loke—within this world; vartate—exists; adhuna—now; caturbhih—by four; adbhutaih—very wonderful; siddhaih—perfected persons; ajna—the order; te—your; vipralambhita—surpassed.
TRANSLATION
But now we see that the punishment ordained under your authority is no longer effective, since your order has been transgressed by four wonderful and perfect persons.
PURPORT
The Yamadutas had been under the impression that Yamaraja was the only person in charge of administering justice.
They were fully confident that no one could counteract his judgments, but now, to their surprise, his order had been violated by the four wonderful persons from Siddhaloka.
6.3.9
niyamanam tavadesad
asmabhir yatana-grhan
vyamocayan patakinam
chittva pasan prasahya te
SYNONYMS
niyamanam—being brought; tava adesat—by your order; asmabhih—by us; yatana-grhan—to the torture chambers, the hellish planes; vyamocayan—released; patakinam—the sinful Ajamila; chittva—cutting; pasan—the ropes; prasahya—by force; te—they.
TRANSLATION
We were bringing the most sinful Ajamila toward the hellish planes, following your order, when those beautiful persons from Siddhaloka forcibly cut the knots of the ropes with which we were arresting him.
PURPORT
Srila Visvanatha Cakravarti Thakura remarks that the Yamadutas wanted to bring the Visnudutas before Yamaraja.
If Yamaraja could then have punished the Visnudutas, the Yamadutas would have been satisfied.
6.3.10
tams te veditum icchamo
yadi no manyase ksamam
narayanety abhihite
ma bhair ity ayayur drutam
SYNONYMS
tan—about them; te—from you; veditum—to know; icchamah—we wish; yadi—if; nah—for us; manyase—you think; ksamam—suitable; narayana—Narayana; iti—thus; abhihite—being uttered; ma—do not; bhaih—fear; iti—thus; ayayuh—they arrived; drutam—very soon.
TRANSLATION
As soon as the sinful Ajamila uttered the name Narayana, these four beautiful men immediately arrived and reassured him, saying, Do not fear.
Do not fear We wish to know about them from Your Lordship.
If you think we are able to understand them, kindly describe who they are.
PURPORT
The order carriers of Yamaraja, being very much aggrieved because of their defeat by the four Visnudutas, wanted to bring them before Yamaraja and, if possible, punish them.
Otherwise they desired to commit suicide.
Before pursuing either course, however, they wanted to know about the Visnudutas from Yamaraja, who is also omniscient.
6.3.11
sri-badarayanir uvaca
iti devah sa aprstah
praja-samyamano yamah
pritah sva-dutan pratyaha
smaran padambujam hareh
SYNONYMS
sri-badarayanih uvaca—Sukadeva Gosvami said; iti—thus; devah—the demigod; sah—he; aprstah—being questioned; praja-samyamanah yamah—Lord Yamaraja, who controls the living entities; pritah—being pleased; sva-dutan—to his own servants; pratyaha—replied; smaran—remembering; pada-ambujam—the lotus feet; hareh—of Hari, the Personality of Godhead.
TRANSLATION
Sri Sukadeva Gosvami said: Thus having been questioned, Lord Yamaraja, the supreme controller of the living entities, was very pleased with his order carriers because of hearing from them the holy name of Narayana.
He remembered the lotus feet of the Lord and began to reply.
PURPORT
Srila Yamaraja, the supreme controller of the living entities in terms of their pious and impious activities, was very pleased with his servants because they had chanted the holy name of Narayana in his dominion.
Yamaraja has to deal with men who are all sinful and who can hardly understand Narayana.
Consequently when his order carriers uttered the name of Narayana, he was extremely pleased, for he also is a Vaisnava.
6.3.12
yama uvaca
paro mad-anyo jagatas tasthusas ca
otam protam patavad yatra visvam
yad-amsato ’sya sthiti-janma-nasa
nasy otavad yasya vase ca lokah
SYNONYMS
yamah uvaca—Yamaraja replied; parah—superior; mat—than me; anyah—another; jagatah—of all moving things; tasthusah—of nonmoving things; ca—and; otam—crosswise; protam—lengthwise; patavat—like a woven cloth; yatra—in whom; visvam—the cosmic manifestation; yat—of whom; amsatah—from the partial expansions; asya—of this universe; sthiti—the maintenance; janma—the creation; nasah—the annihilation; nasi—in the nose; ota-vat—like the rope; yasya—of whom; vase—under the control; ca—and; lokah—the whole creation.
TRANSLATION
Yamaraja said: My dear servants, you have accepted me as the Supreme, but factually I am not.
Above me, and above all the other demigods, including Indra and Candra, is the one supreme master and controller.
The partial manifestations of His personality are Brahma, Visnu and Siva, who are in charge of the creation, maintenance and annihilation of this universe.
He is like the two threads that form the length and breadth of a woven cloth.
The entire world is controlled by Him just as a bull is controlled by a rope in its nose.
PURPORT
The order carriers of Yamaraja suspected that there was a ruler even above Yamaraja.
To eradicate their doubts, Yamaraja immediately replied, Yes, there is one supreme controller above everything Yamaraja is in charge of some of the moving living entities, namely the human beings, but the animals, who also move, are not under his control.
Only human beings have consciousness of right and wrong, and among them only those who perform sinful activities come under the control of Yamaraja.
Therefore although Yamaraja is a controller, he is only a departmental controller of a few living entities.
There are other demigods who control many other departments, but above them all is one supreme controller, Krsna.
Isvarah paramah krsnah sac-cid-ananda-vigrahah (Bs.5.1): the supreme controller is Krsna.
Others, who control their own departments in the affairs of the universe, are insignificant in comparison to Krsna, the supreme controller.
Krsna says in Bhagavad-gita (7.7), mattah parataram nanyat kincid asti dhananjaya: My dear Dhananjaya (Arjuna), no one is superior to Me Therefore Yamaraja immediately cleared away the doubts of his assistants, the Yamadutas, by confirming that there is a supreme controller above all others.
Srila Madhvacarya explains that the words otam protam refer to the cause of all causes.
The Supreme Lord is both vertical and horizontal to the cosmic manifestation.
This is confirmed by the following verse from the Skanda Purana:
yatha kantha-patah sutra
otah protas ca sa sthitah
evam visnav idam visvam
otam protam ca samsthitam
Like the two threads, horizontal and vertical, of which a quilt is manufactured, Lord Visnu is situated as the vertical and horizontal cause of the cosmic manifestation.
6.3.13
yo namabhir vaci janam nijayam
badhnati tantryam iva damabhir gah
yasmai balim ta ime nama-karma-
nibandha-baddhas cakita vahanti
SYNONYMS
yah—He who; namabhih—by different names; vaci—to the Vedic language; janam—all people; nijayam—which has emanated from Himself; badhnati—binds; tantryam—to a rope; iva—like; damabhih—by cords; gah—bulls; yasmai—unto whom; balim—a small presentation of taxes; te—all of them; ime—these; nama-karma—of names and different activities; nibandha—by the obligations; baddhah—bound; cakitah—being fearful; vahanti—carry.
TRANSLATION
Just as the driver of a bullock cart ties ropes through the nostrils of his bulls to control them, the Supreme Personality of Godhead binds all men through the ropes of His words in the Vedas, which set forth the names and activities of the distinct orders of human society (brahmana, ksatriya, vaisya and sudra).
In fear, the members of these orders all worship the Supreme Lord by offering Him presentations according to their respective activities.
PURPORT
In this material world, everyone is conditioned, regardless of who he is.
One may be a human being, a demigod or an animal, tree or plant, but everything is controlled by the laws of nature, and behind this natural control is the Supreme Personality of Godhead.
This is confirmed by Bhagavad-gita (9.10), wherein Krsna says, mayadhyaksena prakrtih suyate sa-caracaram: The material nature is working under My direction and producing all moving and nonmoving beings Thus Krsna is behind the natural machine, which works under His control.
Apart from other living entities, the living being in the human form of body is systematically controlled by the Vedic injunctions in terms of the divisions of varna and asrama.
A human being is expected to follow the rules and regulations of varna and asrama; otherwise he cannot escape punishment by Yamaraja.
The point is that every human being is expected to elevate himself to the position of a brahmana, the most intelligent man, and then one must transcend that position to become a Vaisnava.
This is the perfection of life.
The brahmana, ksatriya, vaisya and sudra can elevate themselves by worshiping the Lord according to their activities (sve sve karmany abhiratah samsiddhim labhate narah).
The divisions of varna and asrama are necessary to insure the proper execution of duties and peaceful existence for everyone, but everyone is directed to worship the Supreme Lord, who is all-pervading (yena sarvam idam tatam).
The Supreme Lord exists vertically and horizontally (otam protam), and therefore if one follows the Vedic injunctions by worshiping the Supreme Lord according to one’s ability, his life will be perfect.
Srimad-Bhagavatam (1.2.13):
atah pumbhir dvija-srestha
varnasrama-vibhagasah
svanusthitasya dharmasya
samsiddhir hari-tosanam
O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties (dharma) according to caste divisions and orders of life, is to please the Lord Hari The varnasrama institution offers the perfect process for making one eligible to return home, back to Godhead, because the aim of every varna and asrama is to please the Supreme Lord.
One can please the Lord under the direction of a bona fide spiritual master and if one does so his life is perfect.
The Supreme Lord is worshipable and everyone worships Him directly or indirectly.
Those who worship Him directly get the results of liberation quickly, whereas the liberation of those who serve Him indirectly is delayed.
The words namabhir vaci are very important.
In the varnasrama institution, there are different names—brahmana, ksatriya, vaisya, sudra, brahmacari, grhastha, vanaprastha and sannyasi.
The vak, or Vedic injunctions, give directions for all these divisions.
Everyone is expected to offer obeisances to the Supreme Lord and perform duties as indicated in the Vedas.
6.3.14-15
aham mahendro nirrtih pracetah
somo ’gnir isah pavano virincih
aditya-visve vasavo ’tha sadhya
marud-gana rudra-ganah sasiddhah
anye ca ye visva-srjo ’maresa
bhrgv-adayo ’sprsta-rajas-tamaskah
yasyehitam na viduh sprsta-mayah
sattva-pradhana api kim tato ’nye
SYNONYMS
aham—I, Yamaraja; mahendrah—Indra, the King of heaven; nirrtih—Nirrti; pracetah—Varuna, the controller of water; somah—the moon; agnih—fire; isah—Lord Siva; pavanah—the demigod of the air; virincih—Lord Brahma; aditya—the sun; visve—Visvasu; vasavah—the eight Vasus; atha—also; sadhyah—the demigods; marut-ganah—masters of the wind; rudra-ganah—the expansions of Lord Siva; sa-siddhah—with the inhabitants of Siddhaloka; anye—others; ca—and; ye—who; visva-srjah—Marici and the other creators of the universal affairs; amara-isah—the demigods like Brhaspati; bhrgu-adayah—the great sages headed by Bhrgu; asprsta—who have not been contaminated; rajah-tamaskah—by the lower modes of material nature (rajo-guna and tamo-guna); yasya—of whom; ihitam—the activity; na viduh—do not know; sprsta-mayah—who are illusioned by the illusory energy; sattva-pradhanah—chiefly in the mode of goodness; api—although; kim—what to speak of; tatah—than them; anye—others.
TRANSLATION
I, Yamaraja; Indra, the King of heaven; Nirrti; Varuna; Candra, the moon-god; Agni; Lord Siva; Pavana; Lord Brahma; Surya, the sun-god; Visvasu; the eight Vasus; the Sadhyas; the Maruts; the Rudras; the Siddhas; and Marici and the other great rsis engaged in maintaining the departmental affairs of the universe, as well as the best of the demigods headed by Brhaspati, and the great sages headed by Bhrgu are all certainly freed from the influence of the two base material modes of nature, namely passion and ignorance.
Nevertheless, although we are in the mode of goodness, we cannot understand the activities of the Supreme Personality of Godhead.
What, then, is to be said of others, who, under illusion, merely speculate to know God?
PURPORT
The men and other living entities within this cosmic manifestation are controlled by the three modes of nature.
For the living entities controlled by the base qualities of nature, passion and ignorance, there is no possibility of understanding God.
Even those in the mode of goodness, like the many demigods and great rsis described in these verses, cannot understand the activities of the Supreme Personality of Godhead.
As stated in Bhagavad-gita, one who is situated in the devotional service of the Lord is transcendental to all the material qualities.
Therefore the Lord personally says that no one can understand Him but the bhaktas, who are transcendental to all material qualities (bhaktya mam abhijanati (Bg.18.55)).
Srimad-Bhagavatam (1.9.16):
na hy asya karhicid rajan
puman veda vidhitsitam
yad-vijijnasaya yukta
muhyanti kavayo ’pi hi
O King, no one can know the plan of the Lord (Sri Krsna).
Even though great philosophers inquire exhaustively, they are bewildered No one, therefore, can understand God by speculative knowledge.
Indeed, by speculation one will be bewildered (muhyanti).
This is also confirmed by the Lord Himself in Bhagavad-gita (7.3):
manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
Among many thousands of men, one may endeavor for perfection, and even among the siddhas, those who have already become perfect, only one who adopts the process of bhakti, devotional service, can understand Krsna.
6.3.16
yam vai na gobhir manasasubhir va
hrda gira vasu-bhrto vicaksate
atmanam antar-hrdi santam atmanam
caksur yathaivakrtayas tatah param
SYNONYMS
yam—whom; vai—indeed; na—not; gobhih—by the senses; manasa—by the mind; asubhih—by the life breath; va—or; hrda—by thoughts; gira—by words; va—or; asu-bhrtah—the living entities; vicaksate—see or know; atmanam—the Supersoul; antah-hrdi—within the core of the heart; santam—existing; atmanam—of the living entities; caksuh—the eyes; yatha—just like; eva—indeed; akrtayah—the different parts or limbs of the body; tatah—than them; param—higher.
TRANSLATION
As the different limbs of the body cannot see the eyes, the living entities cannot see the Supreme Lord, who is situated as the Supersoul in everyone’s heart.
Not by the senses, by the mind, by the life air, by thoughts within the heart, or by the vibration of words can the living entities ascertain the real situation of the Supreme Lord.
PURPORT
Although the different parts of the body do not have the power to see the eyes, the eyes direct the movements of the body’s different parts.
The legs move forward because the eyes see what is in front of them, and the hand touches because the eyes see touchable entities.
Similarly, every living being acts according to the direction of the Supersoul, who is situated within the heart.
As the Lord Himself confirms in Bhagavad-gita (15.15), sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca: I am sitting in everyone’s heart and giving directions for remembrance, knowledge and forgetfulness Elsewhere in Bhagavad-gita it is stated, isvarah sarva-bhutanam hrd-dese ’rjuna tisthati: (Bg.18.61) The Supreme Lord, as the Supersoul, is situated within the heart The living entity cannot do anything without the sanction of the Supersoul.
The Supersoul is acting at every moment, but the living entity cannot understand the form and activities of the Supersoul by manipulating his senses.
The example of the eyes and the bodily limbs is very appropriate.
If the limbs could see, they could walk forward without the help of the eyes, but that is impossible.
Although one cannot see the Supersoul in one’s heart through sensual activities, His direction is necessary.
6.3.17
tasyatma-tantrasya harer adhisituh
parasya mayadhipater mahatmanah
prayena duta iha vai manoharas
caranti tad-rupa-guna-svabhavah
SYNONYMS
tasya—of Him; atma-tantrasya—being self-sufficient, not dependent on any other person; hareh—the Supreme Personality of Godhead; adhisituh—who is the master of everything; parasya—the Transcendence; maya-adhipateh—the master of the illusory energy; maha-atmanah—of the Supreme Soul; prayena—almost; dutah—the order carriers; iha—in this world; vai—indeed; manoharah—pleasing in their dealings and bodily features; caranti—they move; tat—of Him; rupa—possessing the bodily features; guna—the transcendental qualities; svabhavah—and nature.
TRANSLATION
The Supreme Personality of Godhead is self-sufficient and fully independent.
He is the master of everyone and everything, including the illusory energy.
He has His form, qualities and features; and similarly His order carriers, the Vaisnavas, who are very beautiful, possess bodily features, transcendental qualities and a transcendental nature almost like His.
They always wander within this world with full independence.
PURPORT
Yamaraja was describing the Supreme Personality of Godhead, the supreme controller, but the order carriers of Yamaraja were very eager to know about the Visnudutas, who had defeated them in their encounter with Ajamila.
Yamaraja therefore stated that the Visnudutas resemble the Supreme Personality of Godhead in their bodily features, transcendental qualities and nature.
In other words, the Visnudutas, or Vaisnavas, are almost as qualified as the Supreme Lord.
Yamaraja informed the Yamadutas that the Visnudutas are no less powerful than Lord Visnu.
Since Visnu is above Yamaraja, the Visnudutas are above the Yamadutas.
Persons protected by the Visnudutas, therefore, cannot be touched by the Yamadutas.
6.3.18
bhutani visnoh sura-pujitani
durdarsa-lingani mahadbhutani
raksanti tad-bhaktimatah parebhyo
mattas ca martyan atha sarvatas ca
SYNONYMS
bhutani—living entities or servants; visnoh—of Lord Visnu; sura-pujitani—who are worshiped by the demigods; durdarsa-lingani—possessing forms not easily seen; maha-adbhutani—greatly wonderful; raksanti—they protect; tat-bhakti-matah—the devotees of the Lord; parebhyah—from others who are inimical; mattah—from me (Yamaraja) and my order carriers; ca—and; martyan—the human beings; atha—thus; sarvatah—from everything; ca—and.
TRANSLATION
The order carriers of Lord Visnu, who are worshiped even by the demigods, possess wonderful bodily features exactly like those of Visnu and are very rarely seen.
The Visnudutas protect the devotees of the Lord from the hands of enemies, from envious persons and even from my jurisdiction, as well as from natural disturbances.
PURPORT
Yamaraja has specifically described the qualities of the Visnudutas to convince his own servants not to be envious of them.
Yamaraja warned the Yamadutas that the Visnudutas are worshiped with respectful obeisances by the demigods and are always very alert to protect the devotees of the Lord from the hands of enemies, from natural disturbances and from all dangerous conditions in this material world.
Sometimes the members of the Krsna Consciousness Society are afraid of the impending danger of world war and ask what would happen to them if a war should occur.
In all kinds of danger, they should be confident of their protection by the Visnudutas or the Supreme Personality of Godhead, as confirmed in Bhagavad-gita (kaunteya pratijanihi na me bhaktah pranasyati).
Material danger is not meant for devotees.
This is also confirmed in Srimad-Bhagavatam.
Padam padam yad vipadam na tesam: in this material world there are dangers at every step, but they are not meant for devotees who have fully surrendered unto the lotus feet of the Lord.
The pure devotees of Lord Visnu may rest assured of the Lord’s protection, and as long as they are in this material world they should fully engage in devotional service by preaching the cult of Sri Caitanya Mahaprabhu and Lord Krsna, namely the Hare Krsna movement of Krsna consciousness.
6.3.19
dharmam tu saksad bhagavat-pranitam
na vai vidur rsayo napi devah
na siddha-mukhya asura manusyah
kuto nu vidyadhara-caranadayah
SYNONYMS
dharmam—real religious principles, or bona fide laws of religion; tu—but; saksat—directly; bhagavat—by the Supreme Personality of Godhead; pranitam—enacted; na—not; vai—indeed; viduh—they know; rsayah—the great rsis such as Bhrgu; na—not; api—also; devah—the demigods; na—nor; siddha-mukhyah—the chief leaders of Siddhaloka; asurah—the demons; manusyah—the inhabitants of Bhurloka, the human beings; kutah—where; nu—indeed; vidyadhara—the lesser demigods known as Vidyadharas; carana—the residents of the planes where people are by nature great musicians and singers; adayah—and so on.
TRANSLATION
Real religious principles are enacted by the Supreme Personality of Godhead.
Although fully situated in the mode of goodness, even the great rsis who occupy the topmost planes cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyadharas and Caranas.
PURPORT
When challenged by the Visnudutas to describe the principles of religion, the Yamadutas said, veda-pranihito dharmah: the religious principles are the principles enacted in the Vedic literature.
They did not know, however, that the Vedic literature contains ritualistic ceremonies that are not transcendental, but are meant to keep peace and order among materialistic persons in the material world.
Real religious principles are nistraigunya, above the three modes of material nature, or transcendental.
The Yamadutas did not know these transcendental religious principles, and therefore when prevented from arresting Ajamila they were surprised.
Materialistic persons who attach all their faith to the Vedic rituals are described in Bhagavad-gita (2.42), wherein Krsna says, veda-vada-ratah partha nanyad astiti vadinah: the supposed followers of the Vedas say that there is nothing beyond the Vedic ceremonies.
Indeed, there is a group of men in India who are very fond of the Vedic rituals, not understanding the meaning of these rituals, which are intended to elevate one gradually to the transcendental platform of knowing Krsna (vedais ca sarvair aham eva vedyah (Bg.15.15)).
Those who do not know this principle but who simply attach their faith to the Vedic rituals are called veda-vada-ratah.
Herein it is stated that the real religious principle is that which is given by the Supreme Personality of Godhead.
That principle is stated in Bhagavad-gita.
Sarva-dharman parityajya mam ekam saranam vraja: (Bg.18.66) one should give up all other duties and surrender unto the lotus feet of Krsna.
That is the real religious principle everyone should follow.
Even though one follows Vedic scriptures, one may not know this transcendental principle, for it is not known to everyone.
To say nothing of human beings, even the demigods in the upper planeary systems are unaware of it.
This transcendental religious principle must be understood from the Supreme Personality of Godhead directly or from His special representative, as stated in the next verses.
6.3.20-21
svayambhur naradah sambhuh
kumarah kapilo manuh
prahlado janako bhismo
balir vaiyasakir vayam
dvadasaite vijanimo
dharmam bhagavatam bhatah
guhyam visuddham durbodham
yam jnatvamrtam asnute
SYNONYMS
svayambhuh—Lord Brahma; naradah—the great saint Narada; sambhuh—Lord Siva; kumarah—the four Kumaras; kapilah—Lord Kapila; manuh—Svayambhuva Manu; prahladah—Prahlada Maharaja; janakah—Janaka Maharaja; bhismah—Grandfather Bhisma; balih—Bali Maharaja; vaiyasakih—Sukadeva, the son of Vyasadeva; vayam—we; dvadasa—twelve; ete—these; vijanimah—know; dharmam—real religious principles; bhagavatam—which teach a person how to love the Supreme Personality of Godhead; bhatah—O my dear servants; guhyam—very confidential; visuddham—transcendental, not contaminated by the material modes of nature; durbodham—not easily understood; yam—which; jnatva—understanding; amrtam—eternal life; asnute—he enjoys.
TRANSLATION
Lord Brahma, Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila (the son of Devahuti), Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja, Sukadeva Gosvami and I myself know the real religious principle.
My dear servants, this transcendental religious principle, which is known as bhagavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature.
It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.
PURPORT
In Bhagavad-gita Lord Krsna refers to bhagavata-dharma as the most confidential religious principle (sarva-guhyatamam, guhyad guhyataram).
Krsna says to Arjuna, Because you are My very dear friend, I am explaining to you the most confidential religion Sarva-dharman parityajya mam ekam saranam vraja: (Bg.18.66) Give up all other duties and surrender unto Me One may ask, If this principle is very rarely understood, what is the use of it In answer, Yamaraja states herein that this religious principle is understandable if one follows the parampara system of Lord Brahma, Lord Siva, the four Kumaras and the other standard authorities.
There are four lines of disciplic succession: one from Lord Brahma, one from Lord Siva, one from Laksmi, the goddess of fortune, and one from the Kumaras.
The disciplic succession from Lord Brahma is called the Brahma-sampradaya, the succession from Lord Siva (Sambhu) is called the Rudra-sampradaya, the one from the goddess of fortune, Laksmiji, is called the Sri-sampradaya, and the one from the Kumaras is called the Kumara-sampradaya.
One must take shelter of one of these four sampradayas in order to understand the most confidential religious system.
In the Padma Purana it is said, sampradaya-vihina ye mantras te nisphala matah: if one does not follow the four recognized disciplic successions, his mantra or initiation is useless.
In the present day there are many apasampradayas, or sampradayas which are not bona fide, which have no link to authorities like Lord Brahma, Lord Siva, the Kumaras or Laksmi.
People are misguided by such sampradayas.
The sastras say that being initiated in such a sampradaya is a useless waste of time, for it will never enable one to understand the real religious principles.
6.3.22
etavan eva loke ’smin
pumsam dharmah parah smrtah
bhakti-yogo bhagavati
tan-nama-grahanadibhih
SYNONYMS
etavan—this much; eva—indeed; loke asmin—in this material world; pumsam—of the living entities; dharmah—the religious principles; parah—transcendental; smrtah—recognized; bhakti-yogah—bhakti-yoga, or devotional service; bhagavati—to the Supreme Personality of Godhead (not to the demigods); tat—His; nama—of the holy name; grahana-adibhih—beginning with chanting.
TRANSLATION
Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living entity in human society.
PURPORT
As stated in the previous verse, dharmam bhagavatam, real religious principles, are bhagavata-dharma, the principles described in Srimad-Bhagavatam itself or in Bhagavad-gita, the preliminary study of the Bhagavatam.
What are these principles? The Bhagavatam says, dharmah projjhita-kaitavo ’tra: (SB 1.1.2) in Srimad-Bhagavatam there are no cheating religious systems.
Everything in the Bhagavatam is directly connected with the Supreme Personality of Godhead.
The Bhagavatam further says, sa vai pumsam paro dharmo yato bhaktir adhoksaje: (SB 1.2.6) the supreme religion is that which teaches its followers how to love the Supreme Personality of Godhead, who is beyond the reach of experimental knowledge.
Such a religious system begins with tan-nama-grahana, chanting of the holy name of the Lord (sravanam kirtanam visnoh smaranam pada-sevanam (SB 7.5.23)).
After chanting the holy name of the Lord and dancing in ecstasy, one gradually sees the form of the Lord, the pastimes of the Lord and the transcendental qualities of the Lord.
This way one fully understands the situation of the Personality of Godhead.
One can come to this understanding of the Lord, how He descends into the material world, how He takes His births and what activities He performs, but one can know this only by executing devotional service.
As stated in Bhagavad-gita, bhaktya mam abhijanati: (Bg.18.55) simply by devotional service one can understand everything about the Supreme Lord.
If one fortunately understands the Supreme Lord in this way, the result is tyaktva deham punar janma naiti: (Bg.4.9) after giving up his material body, he no longer has to take birth in this material world.
Instead, he returns home, back to Godhead.
That is the ultimate perfection.
Therefore Krsna says in Bhagavad-gita (8.15):
mam upetya punar janma
duhkhalayam asasvatam
napnuvanti mahatmanah
samsiddhim paramam gatah
After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection
6.3.23
namoccarana-mahatmyam
hareh pasyata putrakah
ajamilo ’pi yenaiva
mrtyu-pasad amucyata
SYNONYMS
nama—of the holy name; uccarana—of the pronouncing; mahatmyam—the exalted position; hareh—of the Supreme Lord; pasyata—just see; putrakah—O my dear servants, who are like my sons; ajamilah api—even Ajamila (who was considered greatly sinful); yena—by the chanting of which; eva—certainly; mrtyu-pasat—from the ropes of death; amucyata—was delivered.
TRANSLATION
My dear servants, who are as good as my sons, just see how glorious is the chanting of the holy name of the Lord.
The greatly sinful Ajamila chanted only to call his son, not knowing that he was chanting the Lord’s holy name.
Nevertheless, by chanting the holy name of the Lord, he remembered Narayana, and thus he was immediately saved from the ropes of death.
PURPORT
There is no need to conduct research into the significance of the chanting of the Hare Krsna mantra.
The history of Ajamila is sufficient proof of the power of the Lord’s holy name and the exalted position of a person who chants the holy name incessantly.
Therefore Sri Caitanya Mahaprabhu advised:
harer nama harer nama
harer namaiva kevalam
kalau nasty eva nasty eva
nasty eva gatir anyatha
(Adi 17.21)
In this age of Kali, no one can perform all the ritualistic ceremonies for becoming liberated; that is extremely difficult.
Therefore all the sastras and all the acaryas have recommended that in this age one chant the holy name.
6.3.24
etavatalam agha-nirharanaya pumsam
sankirtanam bhagavato guna-karma-namnam
vikrusya putram aghavan yad ajamilo ’pi
narayaneti mriyamana iyaya muktim
SYNONYMS
etavata—with this much; alam—sufficient; agha-nirharanaya—for taking away the reactions of sinful activities; pumsam—of human beings; sankirtanam—the congregational chanting; bhagavatah—of the Supreme Personality of Godhead; guna—of the transcendental qualities; karma-namnam—and of His names according to His activities and pastimes; vikrusya—crying to without offense; putram—his son; aghavan—the sinful; yat—since; ajamilah api—even Ajamila; narayana—the Lord’s name, Narayana; iti—thus; mriyamanah—dying; iyaya—achieved; muktim—liberation.
TRANSLATION
Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities.
This is the only process recommended for relief from sinful reactions.
Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses.
Ajamila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Narayana.
PURPORT
In the assembly of Raghunatha dasa Gosvami’s father, Haridasa Thakura confirmed that simply by chanting the holy name of the Lord one is liberated, even if he does not chant completely inoffensively.
Smarta-brahmanas and Mayavadis do not believe that one can achieve liberation in this way, but the truth of Haridasa Thakura’s statement is supported by many quotations from Srimad-Bhagavatam.
In his commentary on this verse, for example, Sridhara Svami gives the following quotation:
sayam pratar grnan bhaktya
duhkha-gramad vimucyate
If one always chants the holy name of the Lord with great devotion in the evening and in the morning, one can become free from all material miseries Another quotation confirms that one can achieve liberation if one hears the holy name of the Lord constantly, every day with great respect (anudinam idam adarena srnvan).
Another quotation says:
sravanam kirtanam dhyanam
harer adbhuta-karmanah
janma-karma-gunanam ca
tad-arthe ’khila-cestitam
One should always chant and hear about the extraordinarily wonderful activities of the Lord, one should meditate upon these activities, and one should endeavor to please the Lord (Bhag.11.3.27) Sridhara Svami also quotes from the Puranas, papa-ksayas ca bhavati smaratam tam ahar-nisam: One can become free from all sinful reactions simply by remembering the lotus feet of the Lord day and night (ahar-nisam) Furthermore, he quotes from Bhagavatam (6.3.31):
tasmat sankirtanam visnor
jagan-mangalam amhasam
mahatam api kauravya
viddhy aikantika-niskrtam
All these quotations prove that one who constantly engages in chanting and hearing of the holy activities, name, fame and form of the Lord is liberated.
As stated wonderfully in this verse, etavatalam agha-nirharanaya pumsam: simply by uttering the name of the Lord, one is freed from all sinful reactions.
The word alam, which is used in this verse, indicates that simply uttering the holy name of the Lord is sufficient.
This word is used with different imports.
As stated in the Amara-kosa, the most authorized dictionary in the Sanskrit language, alam bhusana-paryapti-sakti-varana-vacakam: the word alam is used to mean ornament sufficiency powe and restraint Here the word alam is used to indicate that there is no need of any other process, for the chanting of the holy name of the Lord is sufficient.
Even if one chants imperfectly, one becomes free from all sinful reactions by chanting.
This power of chanting the holy name was proved by the liberation of Ajamila.
When Ajamila chanted the holy name of Narayana, he did not precisely remember the Supreme Lord; instead, he remembered his own son.
At the time of death, Ajamila certainly was not very clean; indeed, he was famous as a great sinner.
Furthermore, one’s physiological condition is completely disturbed at the time of death, and in such an awkward condition it would certainly have been very difficult for Ajamila to have chanted clearly.
Nevertheless, Ajamila achieved liberation simply by chanting the holy name of the Lord.
Therefore, what is to be said of those who are not sinful like Ajamila? It is to be concluded that with a strong vow one should chant the holy name of the Lord—Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare—for thus one will certainly be delivered from the clutches of maya by the grace of Krsna.
The chanting of the Hare Krsna mantra is recommended even for persons who commit offenses, because if they continue chanting they will gradually chant offenselessly.
By chanting the Hare Krsna mantra without offenses, one increases his love for Krsna.
As stated by Sri Caitanya Mahaprabhu, prema pum-artho mahan: one’s main concern should be to increase one’s attachment to the Supreme Personality of Godhead and to increase one’s love for Him.
Srimad-Bhagavatam (11.19.24):
evam dharmair manusyanam
uddhavatmani vedinam
mayi sanjayate bhaktih
ko ’nyo ’rtho ’syavasisyate
My dear Uddhava, the supreme religious system for human society is that by which one can awaken his dormant love for Me Commenting on this verse, Srila Visvanatha Cakravarti Thakura describes the word bhakti by saying premaivoktah.
Kah anyah arthah asya: in the presence of bhakti, what is the necessity of liberation? Srila Visvanatha Cakravarti Thakura also quotes this verse from the Padma Purana:
namaparadha-yuktanam
namany eva haranty agham
avisranti-prayuktani
tany evartha-karani ca
Even if in the beginning one chants the Hare Krsna mantra with offenses, one will become free from such offenses by chanting again and again.
Papa-ksayas ca bhavati smaratam tam ahar-nisam: one becomes free from all sinful reactions if one chants day and night, following the recommendation of Sri Caitanya Mahaprabhu.
It was Sri Caitanya Mahaprabhu who quoted the following verse:
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 If the members of the Krsna consciousness movement strictly follow this recommendation of Sri Caitanya Mahaprabhu, their position will always be secure.
6.3.25
prayena veda tad idam na mahajano ’yam
devya vimohita-matir bata mayayalam
trayyam jadi-krta-matir madhu-puspitayam
vaitanike mahati karmani yujyamanah
SYNONYMS
prayena—almost always; veda—know; tat—that; idam—this; na—not; mahajanah—great personalities besides Svayambhu, Sambhu and the other ten; ayam—this; devya—by the energy of the Supreme Personality of Godhead; vimohita-matih—whose intelligence is bewildered; bata—indeed; mayaya—by the illusory energy; alam—greatly; trayyam—in the three Vedas; jadi-krta-matih—whose intelligence has been dulled; madhu-puspitayam—in the flowery Vedic language describing the results of ritualistic performances; vaitanike—in the performances mentioned in the Vedas; mahati—very great; karmani—fruitive activities; yujyamanah—being engaged.
TRANSLATION
Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yajnavalkya and Jaimini and other compilers of the religious scriptures cannot know the secret, confidential religious system of the twelve mahajanas.
They cannot understand the transcendental value of performing devotional service or chanting the Hare Krsna mantra.
Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas—especially the Yajur Veda, Sama Veda and Rg Veda—their intelligence has become dull.
Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svargaloka for material happiness.
They are not attracted to the sankirtana movement; instead, they are interested in dharma, artha, kama and moksa.
PURPORT
Since one may easily achieve the highest success by chanting the holy name of the Lord, one may ask why there are so many Vedic ritualistic ceremonies and why people are attracted to them.
This verse answers that question.
As stated in Bhagavad-gita (15.15), vedais ca sarvair aham eva vedyah: the real purpose of studying the Vedas is to approach the lotus feet of Lord Krsna.
Unfortunately, unintelligent people bewildered by the grandeur of Vedic yajnas want to see gorgeous sacrifices performed.
They want Vedic mantras chanted and huge amounts of money spent for such ceremonies.
Sometimes we have to observe the Vedic ritualistic ceremonies to please such unintelligent men.
Recently, when we established a large Krsna-Balarama temple in Vrndavana, we were obliged to have Vedic ceremonies enacted by brahmanas because the inhabitants of Vrndavana, especially the smarta-brahmanas, would not accept Europeans and Americans as bona fide brahmanas.
Thus we had to engage brahmanas to perform costly yajnas.
In spite of these yajnas, the members of our Society performed sankirtana loudly with mrdangas, and I considered the sankirtana more important than the Vedic ritualistic ceremonies.
Both the ceremonies and the sankirtana were going on simultaneously.
The ceremonies were meant for persons interested in Vedic rituals for elevation to heavenly planes (jadi-krta-matir madhu-puspitayam), whereas the sankirtana was meant for pure devotees interested in pleasing the Supreme Personality of Godhead.
We would simply have performed sankirtana, but then the inhabitants of Vrndavana would not have taken the installation ceremony seriously.
As explained here, the Vedic performances are meant for those whose intelligence has been dulled by the flowery language of the Vedas, which describe fruitive activities intended to elevate one to the higher planes.
Especially in this age of Kali, sankirtana alone is sufficient.
If the members of our temples in the different parts of the world simply continue sankirtana before the Deity, especially before Sri Caitanya Mahaprabhu, they will remain perfect.
There is no need of any other performances.
Nevertheless, to keep oneself clean in habits and mind, Deity worship and other regulative principles are required.
Srila Jiva Gosvami says that although sankirtana is sufficient for the perfection of life, the arcana, or worship of the Deity in the temple, must continue in order that the devotees may stay clean and pure.
Srila Bhaktisiddhanta Sarasvati Thakura therefore recommended that one follow both processes simultaneously.
We strictly follow his principle of performing Deity worship and sankirtana along parallel lines.
This we should continue.
6.3.26
evam vimrsya sudhiyo bhagavaty anante
sarvatmana vidadhate khalu bhava-yogam
te me na dandam arhanty atha yady amisam
syat patakam tad api hanty urugaya-vadah
SYNONYMS
evam—thus; vimrsya—considering; su-dhiyah—those whose intelligence is sharp; bhagavati—unto the Supreme Personality of Godhead; anante—the unlimited; sarva-atmana—with all their heart and soul; vidadhate—take to; khalu—indeed; bhava-yogam—the process of devotional service; te—such persons; me—my; na—not; dandam—punishment; arhanti—deserve; atha—therefore; yadi—if; amisam—of them; syat—there is; patakam—some sinful activity; tat—that; api—also; hanti—destroys; urugaya-vadah—the chanting of the holy name of the Supreme Lord.
TRANSLATION
Considering all these points, therefore, intelligent men decide to solve all problems by adopting the devotional service of chanting the holy name of the Lord, who is situated in everyone’s heart and who is a mine of all auspicious qualities.
Such persons are not within my jurisdiction for punishment.
Generally they never commit sinful activities, but even if by mistake or because of bewilderment or illusion they sometimes commit sinful acts, they are protected from sinful reactions because they always chant the Hare Krsna mantra.
PURPORT
In this regard Srila Visvanatha Cakravarti Thakura quotes the following verse from the prayers of Lord Brahma (Bhag.10.14.29):
athapi te deva padambuja-dvaya-
prasada-lesanugrhita eva hi
janati tattvam bhagavan-mahimno
na canya eko ’pi ciram vicinvan
The purport is that even though one is a very learned scholar of the Vedic sastras, he may be completely unaware of the existence of the Supreme Personality of Godhead and His name, fame, qualities and so forth, whereas one who is not a great scholar can understand the position of the Supreme Personality of Godhead if he somehow or other becomes a pure devotee of the Lord by engaging in devotional service.
Therefore this verse spoken by Yamaraja says, evam vimrsya sudhiyo bhagavati: those who engage in the loving service of the Lord become sudhiyah, intelligent, but this is not so of a Vedic scholar who does not understand Krsna’s name, fame and qualities.
A pure devotee is one whose intelligence is clear; he is truly thoughtful because he engages in the service of the Lord—not as a matter of show, but with love, with his mind, words and body.
Nondevotees may make a show of religion, but it is not very effective because although they ostentatiously attend a temple or church, they are thinking of something else.
Such persons are neglecting their religious duty and are punishable by Yamaraja.
But a devotee who commits sinful acts, which he may do unwillingly or accidentally because of his former habits, is excused.
That is the value of the sankirtana movement.
6.3.27
te deva-siddha-parigita-pavitra-gatha
ye sadhavah samadrso bhagavat-prapannah
tan nopasidata harer gadayabhiguptan
naisam vayam na ca vayah prabhavama dande
SYNONYMS
te—they; deva—by the demigods; siddha—and the inhabitants of Siddhaloka; parigita—sung; pavitra-gathah—whose pure narrations; ye—who; sadhavah—devotees; samadrsah—who see everyone equally; bhagavat-prapannah—being surrendered to the Supreme Personality of Godhead; tan—them; na—not; upasidata—should go near; hareh—of the Supreme Personality of Godhead; gadaya—by the club; abhiguptan—being fully protected; na—not; esam—of these; vayam—we; na ca—and also not; vayah—unlimited time; prabhavama—are competent; dande—in punishing.
TRANSLATION
My dear servants, please do not approach such devotees, for they have fully surrendered to the lotus feet of the Supreme Personality of Godhead.
They are equal to everyone, and their narrations are sung by the demigods and the inhabitants of Siddhaloka.
Please do not even go near them.
They are always protected by the club of the Supreme Personality of Godhead, and therefore Lord Brahma and I and even the time factor are not competent to chastise them.
PURPORT
In effect, Yamaraja warned his servants, My dear servants, despite what you may have done previously to disturb the devotees, henceforward you should stop.
The actions of devotees who have surrendered unto the lotus feet of the Lord and who constantly chant the holy name of the Lord are praised by the demigods and the residents of Siddhaloka.
Those devotees are so respectable and exalted that Lord Visnu personally protects them with the club in His hand.
Therefore, regardless of what you have done this time, henceforward you should not approach such devotees; otherwise you will be killed by the club of Lord Visnu.
This is my warning.
Lord Visnu has a club and cakra to punish nondevotees.
Do not risk punishment by attempting to disturb the devotees.
Not to speak of you, if even Lord Brahma or I were to punish them, Lord Visnu would punish us.
Therefore do not disturb the devotees any further
6.3.28
tan anayadhvam asato vimukhan mukunda-
padaravinda-makaranda-rasad ajasram
niskincanaih paramahamsa-kulair asangair
justad grhe niraya-vartmani baddha-trsnan
SYNONYMS
tan—them; anayadhvam—bring before me; asatah—nondevotees (those who have not taken to Krsna consciousness); vimukhan—who have turned against; mukunda—of Mukunda, the Supreme Personality of Godhead; pada-aravinda—of the lotus feet; makaranda—of the honey; rasat—the taste; ajasram—continuously; niskincanaih—by persons completely free from material attachment; paramahamsa-kulaih—by the paramahamsas, the most exalted personalities; asangaih—who have no material attachment; justat—which is enjoyed; grhe—to household life; niraya-vartmani—the path leading to hell; baddha-trsnan—whose desires are bound.
TRANSLATION
Paramahamsas are exalted persons who have no taste for material enjoyment and who drink the honey of the Lord’s lotus feet.
My dear servants, bring to me for punishment only persons who are averse to the taste of that honey, who do not associate with paramahamsas and who are attached to family life and worldly enjoyment, which form the path to hell.
PURPORT
After warning the Yamadutas not to approach the devotees, Yamaraja now indicates who is to be brought before him.
He specifically advises the Yamadutas to bring him the materialistic persons who are attached to household life merely for sex.
As stated in Srimad-Bhagavatam, yan maithunadi-grhamedhi-sukham hi tuccham: (SB 7.9.45) people are attached to household life for sex only.
They are always harassed in many ways by their material engagements, and their only happiness is that after working very hard all day, at night they sleep and indulge in sex.
Nidraya hriyate naktam vyavayena ca va vayah: (SB 2.1.3) at night, materialistic householders sleep or indulge in sex life.
Diva carthehaya rajan kutumba-bharanena va: during the day they are busy trying to find out where money is, and if they get money they spend it to maintain their families.
Yamaraja specifically advises his servants to bring these persons to him for punishment and not to bring the devotees, who always lick the honey at the lotus feet of the Lord, who are equal to everyone, and who try to preach Krsna consciousness because of sympathy for all living entities.
Devotees are not liable to punishment by Yamaraja, but persons who have no information of Krsna consciousness cannot be protected by their material life of so-called family enjoyment.
Srimad-Bhagavatam says (2.1.4):
dehapatya-kalatradisv
atma-sainyesv asatsv api
tesam pramatto nidhanam
pasyann api na pasyati
Such persons complacently believe that their nations, communities or families can protect them, unaware that all such fallible soldiers will be destroyed in due course of time.
In conclusion, one should try to associate with persons who engage in devotional service twenty-four hours a day.
6.3.29
jihva na vakti bhagavad-guna-namadheyam
cetas ca na smarati tac-caranaravindam
krsnaya no namati yac-chira ekadapi
tan anayadhvam asato ’krta-visnu-krtyan
SYNONYMS
jihva—the tongue; na—not; vakti—chants; bhagavat—of the Supreme Personality of Godhead; guna—transcendental qualities; nama—and the holy name; dheyam—imparting; cetah—the heart; ca—also; na—not; smarati—remembers; tat—His; carana-aravindam—lotus feet; krsnaya—unto Lord Krsna through His Deity in the temple; no—not; namati—bows; yat—whose; sirah—head; ekada api—even once; tan—them; anayadhvam—bring before me; asatah—the nondevotees; akrta—not performing; visnu-krtyan—duties toward Lord Visnu.
TRANSLATION
My dear servants, please bring to me only those sinful persons who do not use their tongues to chant the holy name and qualities of Krsna, whose hearts do not remember the lotus feet of Krsna even once, and whose heads do not bow down even once before Lord Krsna.
Send me those who do not perform their duties toward Visnu, which are the only duties in human life.
Please bring me all such fools and rascals.
PURPORT
The word visnu-krtyan is very important in this verse because the purpose of human life is to please Lord Visnu.
Varnasrama-dharma is also meant for that purpose.
Visnu Purana (3.8.9):
varnasramacaravata
purusena parah puman
visnur aradhyate pantha
nanyat tat-tosa-karanam
Human society is meant to follow strictly the varnasrama-dharma, which divides society into four social divisions (brahmana, ksatriya, vaisya and sudra) and four spiritual divisions (brahmacarya, grhastha, vanaprastha and sannyasa).
Varnasrama-dharma easily brings one nearer to Lord Visnu, who is the only true objective in human society.
Na te viduh svartha-gatim hi visnum: (SB 7.5.31) unfortunately, however, people do not know that their self-interest is to return home, back to Godhead, or to approach Lord Visnu.
Durasaya ye bahir-artha-maninah: instead, they are simply bewildered.
Every human being is expected to perform duties meant for approaching Lord Visnu.
Therefore Yamaraja advises the Yamadutas to bring him those persons who have forgotten their duties toward Visnu (akrta-visnu-krtyan).
One who does not chant the holy name of Visnu (Krsna), who does not bow down to the Deity of Visnu, and who does not remember the lotus feet of Visnu is punishable by Yamaraja.
In summary, all avaisnavas, persons unconcerned with Lord Visnu, are punishable by Yamaraja.
6.3.30
tat ksamyatam sa bhagavan purusah purano
narayanah sva-purusair yad asat krtam nah
svanam aho na vidusam racitanjalinam
ksantir gariyasi namah purusaya bhumne
SYNONYMS
tat—that; ksamyatam—let it be excused; sah—He; bhagavan—the Supreme Personality of Godhead; purusah—the Supreme Person; puranah—the oldest; narayanah—Lord Narayana; sva-purusaih—by my own servants; yat—which; asat—impudence; krtam—performed; nah—of us; svanam—of my own men; aho—alas; na vidusam—not knowing; racita-anjalinam—folding our hands together to beg Your pardon; ksantih—forgiveness; gariyasi—in the glorious; namah—respectful obeisances; purusaya—unto the person; bhumne—supreme and all-pervading.
TRANSLATION
(Then Yamaraja, considering himself and his servants to be offenders, spoke as follows, begging pardon from the Lord.)
O my Lord, my servants have surely committed a great offense by arresting a Vaisnava such as Ajamila.
O Narayana, O supreme and oldest person, please forgive us.
Because of our ignorance, we failed to recognize Ajamila as a servant of Your Lordship, and thus we have certainly committed a great offense.
Therefore with folded hands we beg Your pardon.
My Lord, since You are supremely merciful and are always full of good qualities, please pardon us.
We offer our respectful obeisances unto You.
PURPORT
Lord Yamaraja took upon himself the responsibility for the offense committed by his servants.
If the servant of an establishment makes a mistake, the establishment takes responsibility for it.
Although Yamaraja is above offenses, his servants, practically with his permission, went to arrest Ajamila, which was a great offense.
The nyaya-sastra confirms, bhrtyaparadhe svamino dandah: if a servant makes a mistake, the master is punishable because he is responsible for the offense.
Taking this seriously, Yamaraja, along with his servants, prayed with folded hands to be excused by the Supreme Personality of Godhead, Narayana.
6.3.31
tasmat sankirtanam visnor
jagan-mangalam amhasam
mahatam api kauravya
viddhy aikantika-niskrtam
SYNONYMS
tasmat—therefore; sankirtanam—the congregational chanting of the holy name; visnoh—of Lord Visnu; jagat-mangalam—the most auspicious performance within this material world; amhasam—for sinful activities; mahatam api—even though very great; kauravya—O descendant of the Kuru family; viddhi—understand; aikantika—the ultimate; niskrtam—atonement.
TRANSLATION
Sukadeva Gosvami continued: My dear King, the chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins.
Therefore the chanting of the sankirtana movement is the most auspicious activity in the entire universe.
Please try to understand this so that others will take it seriously.
PURPORT
We should note that although Ajamila chanted the name of Narayana imperfectly, he was delivered from all sinful reactions.
The chanting of the holy name is so auspicious that it can free everyone from the reactions of sinful activities.
One should not conclude that one may continue to sin with the intention of chanting Hare Krsna to neutralize the reactions.
Rather, one should be very careful to be free from all sins and never think of counteracting sinful activities by chanting the Hare Krsna mantra, for this is another offense.
If by chance a devotee accidentally performs some sinful activity, the Lord will excuse him, but one should not intentionally perform sinful acts.
6.3.32
srnvatam grnatam viryany
uddamani harer muhuh
yatha sujataya bhaktya
suddhyen natma vratadibhih
SYNONYMS
srnvatam—of those hearing; grnatam—and chanting; viryani—the wonderful activities; uddamani—able to counteract sin; hareh—of the Supreme Personality of Godhead; muhuh—always; yatha—as; su-jataya—easily brought forth; bhaktya—by devotional service; suddhyet—may be purified; na—not; atma—the heart and soul; vrata-adibhih—by performing ritualistic ceremonies.
TRANSLATION
One who constantly hears and chants the holy name of the Lord and hears and chants about His activities can very easily attain the platform of pure devotional service, which can cleanse the dirt from one’s heart.
One cannot achieve such purification merely by observing vows and performing Vedic ritualistic ceremonies.
PURPORT
One may very easily practice chanting and hearing the holy name of the Lord and thus become ecstatic in spiritual life.
Padma Purana states:
namaparadha-yuktanam
namany eva haranty agham
avisranti-prayuktani
tany evartha-karani ca
Even if one chants the Hare Krsna maha-mantra offensively, one can avoid offenses by continuously chanting without deviation.
One who becomes accustomed to this practice will always remain in a pure transcendental position, untouchable by sinful reactions.
Sukadeva Gosvami especially requested King Pariksit to note this fact very carefully.
There is no profit, however, in executing the Vedic ritualistic ceremonies.
By performing such activities one may go to the higher planeary systems, but as stated in Bhagavad-gita (9.21), ksine punye martya-lokam visanti: when the period of one’s enjoyment in the heavenly planes is terminated because of the limited extent of the results of one’s pious activities, one must return to earth.
Thus there is no use in endeavoring to travel up and down in the universe.
It is better to chant the holy name of the Lord so that one may become fully purified and eligible to return home, back to Godhead.
That is the aim of life, and that is the perfection of life.
6.3.33
krsnanghri-padma-madhu-lin na punar visrsta-
maya-gunesu ramate vrjinavahesu
anyas tu kama-hata atma-rajah pramarstum
iheta karma yata eva rajah punah syat
SYNONYMS
krsna-anghri-padma—of the lotus feet of Lord Krsna; madhu—the honey; lit—one who licks; na—not; punah—again; visrsta—already renounced; maya-gunesu—in the material modes of nature; ramate—desires to enjoy; vrjina-avahesu—which brings distress; anyah—another; tu—however; kama-hatah—being enchanted by lust; atma-rajah—the sinful infection of the heart; pramarstum—to cleanse; iheta—may perform; karma—activities; yatah—after which; eva—indeed; rajah—the sinful activity; punah—again; syat—appears.
TRANSLATION
Devotees who always lick the honey from the lotus feet of Lord Krsna do not care at all for material activities, which are performed under the three modes of material nature and which bring only misery.
Indeed, devotees never give up the lotus feet of Krsna to return to material activities.
Others, however, who are addicted to Vedic rituals because they have neglected the service of the Lord’s lotus feet and are enchanted by lusty desires, sometimes perform acts of atonement.
Nevertheless, being incompletely purified, they return to sinful activities again and again.
PURPORT
A devotee’s duty is to chant the Hare Krsna mantra.
One may sometimes chant with offenses and sometimes without offenses, but if one seriously adopts this process, he will achieve perfection, which cannot be achieved through Vedic ritualistic ceremonies of atonement.
Persons who are attached to the Vedic ritualistic ceremonies, but do not believe in devotional service, who advise atonement, but do not appreciate the chanting of the Lord’s holy name, fail to achieve the highest perfection.
Devotees, therefore, being completely detached from material enjoyment, never give up Krsna consciousness for Vedic ritualistic ceremonies.
Those who are attached to Vedic ritualistic ceremonies because of lusty desires are subjected to the tribulations of material existence again and again.
Maharaja Pariksit has compared their activities to kunjara-sauca, the bathing of an elephant.
6.3.34
ittham svabhartr-gaditam bhagavan-mahitvam
samsmrtya vismita-dhiyo yama-kinkaras te
naivacyutasraya-janam pratisankamana
drastum ca bibhyati tatah prabhrti sma rajan
SYNONYMS
ittham—of such power; sva-bhartr-gaditam—explained by their master (Yamaraja); bhagavat-mahitvam—the extraordinary glory of the Supreme Personality of Godhead and His name, fame, form and attributes; samsmrtya—remembering; vismita-dhiyah—whose minds were struck with wonder; yama-kinkarah—all the servants of Yamaraja; te—they; na—not; eva—indeed; acyuta-asraya-janam—a person sheltered by the lotus feet of Acyuta, Lord Krsna; pratisankamanah—always fearing; drastum—to see; ca—and; bibhyati—they are afraid; tatah prabhrti—beginning from then; sma—indeed; rajan—O King.
TRANSLATION
After hearing from the mouth of their master about the extraordinary glories of the Lord and His name, fame and attributes, the Yamadutas were struck with wonder.
Since then, as soon as they see a devotee, they fear him and dare not look at him again.
PURPORT
Since this incident, the Yamadutas have given up the dangerous behavior of approaching devotees.
For the Yamadutas, a devotee is dangerous.
6.3.35
itihasam imam guhyam
bhagavan kumbha-sambhavah
kathayam asa malaya
asino harim arcayan
SYNONYMS
itihasam—history; imam—this; guhyam—very confidential; bhagavan—the most powerful; kumbha-sambhavah—Agastya Muni, the son of Kumbha; kathayam asa—explained; malaye—in the Malaya Hills; asinah—residing; harim arcayan—worshiping the Supreme Personality of Godhead.
TRANSLATION
When the great sage Agastya, the son of Kumbha, was residing in the Malaya Hills and worshiping the Supreme Personality of Godhead, I approached him, and he explained to me this confidential history.