49- According to the Bhagavat, Ajamila didn't attain Vaikunth just by chanting the name 'Narayana'!

King Parikshit asks Shukdevji, "You have described the path of renunciation (in the second Canto), through which a being reaches Brahmalok via the Archimarga or Devayana (path of the sun) and ultimately attains liberation with Brahma. You have also explained the path of action (in the third Canto), where a being attains heavenly realms but remains bound by Prakriti, leading to repeated cycles of birth and death. You have described how engaging in Adharma leads to suffering in hell and elaborated on these hellish punishments (in the fifth Canto). Additionally, in the fourth Canto, you have detailed the rule of Svayambhuva Manu, the lineages of Priyavrat and Uttanapad, as well as the description of the earthly realm, its islands, continents, oceans, mountains, and rivers. Now I wish to know—what is the means by which a human can avoid the torments of hell? Kindly instruct me on this."

Shree Shukdevji replies, "A human commits sins through mind, speech, and body. If these sins are not atoned for in this very life, one has to endure terrible, hellish sufferings after death. Therefore, just as a skilled doctor diagnoses an illness and provides immediate treatment, similarly, a person should promptly atone for their sins."

King Parikshit then asks, "Bhagavan! A person knows that sin is harmful, yet he repeatedly makes the same mistakes. Even though he is aware of the fear of punishment, societal condemnation, and the torments of hell, he still cannot refrain from sinning. In such a case, how is true atonement possible? At times, one may perform atonement and escape from sin, but later, he falls back into the same habits. This is like an elephant bathing and then rolling in the mud again. If this cycle continues, isn't atonement futile?"

Shree Shukdevji responds, "Mere actions cannot erase sin because as long as ignorance persists, the tendency to sin will not go away. Thus, true atonement is the realisation of Tattva Jnana (spiritual wisdom). Just as a proper diet prevents diseases, similarly, a person who follows righteous conduct gradually frees himself from bad habits and attains true knowledge. Just as fire reduces an entire forest to ashes, similarly, austerity, celibacy, sense control, mental stability, charity, truthfulness, purity, and adherence to righteous conduct can destroy even the gravest sins committed by mind, speech, and body."

Rare devotees, who are fully absorbed in devotion and are completely dedicated to Vasudev (Bhagwan Krishna), remove all their sins with their devotion, just as the sun dissolves the fog completely. (Bhagavat 6.1.15)

"Parikshit! The true purification of a sinful person happens only by surrendering to God and serving His devotees. This purity cannot be attained merely through austerities and other practices. In this world, the path of Bhakti is the highest, for it is the very path followed by God’s devotees and noble souls."

Those who, even once, fix their mind at the lotus feet of Krishna and become engrossed in His divine qualities, they are freed from all sins. Such souls do not see the Yamadutas (messengers of death) or their ropes, even in their dreams, as they have attained liberation and are cleansed of all impurities. (Bhagavat 6.1.19)

To explain how God's devotion destroys all sins, Shukdevji narrates the story of Ajamila to Parikshit.

A Brahmin named Ajamila lived in Kanyakubja (Kannauj). He was once a great scholar of the scriptures and a reservoir of virtues. He was a celibate, humble, self-controlled, truthful, and pure-hearted man. He served his guru, guests, and elders with sincerity. He had no trace of ego and always wished well for others. He spoke only when necessary and never sought faults in others' virtues.

One day, as he was returning from the forest with sacred firewood, fruits, flowers, and Kusha grass as per his father's orders, he saw an immoral, shameless man intoxicated with liquor, indulging with a prostitute on the way. The woman, also drunk and half-naked, laughed, sang, and made playful gestures to entice the man.

Ajamila, who had been a pure and virtuous man until then, was suddenly captivated by the sight. He tried hard to restrain his restless mind with the power of his knowledge and patience, but he could not withstand the force of his desires. Lust completely controlled his mind, and his scriptural wisdom faded. His entire focus shifted to that prostitute. He started bringing her fine clothes, jewellery, and various gifts to please her. Slowly, he deteriorated to the extent that he abandoned his noble and wedded wife. Turning away from Dharma and morality, he began living with the prostitute. His desires grew so strong that he started amassing wealth without caring for right or wrong. He resorted to theft, deceit, fraud, and other immoral means to obtain money, which he squandered on the prostitute. His life became entirely devoted to indulgence, vice, and sinful deeds.

Over time, his life was consumed by such wickedness. Until the age of 88, he continued to care for the children born of the prostitute. He had ten sons, and the youngest was named 'Narayan,' whom he adored dearly. Ajamila was so attached to his young son that he spent all his time watching him play and listening to his babbling. When he ate, he fed him; when he drank water, he also gave it to him. He remained unaware that his death was approaching.

As his final moments arrived, he saw three terrifying messengers of Yamaraj standing before him. They held nooses in their hands, their faces were dreadful, and their hair stood on end. Ajamila trembled in fear. At that moment, his young son Narayan was playing nearby. Overwhelmed with distress at the sight of the Yamadutas, Ajamila cried out loudly, "Narayan!"

Bhagwan Narayan's divine attendants, the Vishnudutas, heard him chanting their master's name at the time of death. Immediately, they rushed to the scene. By then, the Yamadutas had begun pulling Ajamila's subtle body from his gross body. The Vishnudutas forcefully stopped them.

The Yamadutas, obstructed by the Vishnudutas, questioned them- "Who are you to defy the orders of Dharma Raj (Yamaraj)? Whose messengers are you? Where have you come from, and why are you preventing us from taking him? Are you celestial beings, demigods, or great Siddhas? Your lotus-like eyes, golden silk garments, crowns on your heads, earrings, and garlands are divine. You possess four beautiful arms, holding a bow, quiver, sword, mace, conch, discus, and lotus. We are the servants of Dharma Raj; why are you stopping us?"

Hearing their question, Bhagwan's attendants replied, "If you truly follow Dharma Raj's orders, then explain to us the characteristics and essence of Dharma. Who deserves punishment, and how is it determined? Are all sinners punished, or only some?"

The Yamadutas responded, "The actions prescribed in the Vedas are Dharma, and those prohibited are Adharma. The Vedas are the very form of Bhagwan, dividing the world into the modes of Rajas (passion), Sattva (goodness), and Tamas (ignorance). The witnesses of the Vedas include the Sun, Fire, Sky, Wind, the senses, and the Moon, and it is through them that actions are judged. Every sinner is punished according to their deeds."

They further explained, "Each being's actions are linked to their nature, and they accumulate both sins and virtues. No one can escape the consequences of their actions. Sinners suffer the results of their misdeeds in future births. Yamaraj is omniscient and unborn; he sees all past and future lives of beings with his divine vision. Just as a person in a dream perceives his dream body as real, so too does a being forget its past births. In this world, a being experiences its karma, entangled in the cycle of birth and death. The body, mind, senses, and actions all work together to bind the soul. A person who fails to conquer their internal enemies—lust, anger, greed, and attachment—becomes trapped in their karmic web, much like a silkworm caught in its own cocoon."

No one can remain inactive for even a moment. Everyone is compelled to act, driven by the forces of their inherent nature and the qualities of their mind, even against their will. (Bhagavat 6.1.53)

The soul acquires a gross and subtle body according to the impressions (sanskars) of its past life's virtuous and sinful deeds. Due to its association with Prakriti (maya), the soul (purush word is used here for jeev) mistakenly identifies itself as the body, contrary to its true nature. This illusion is quickly dispelled by engaging in Bhagwan's devotion. The sinful Ajamila has disregarded scriptural injunctions and lived a reckless life. He has not atoned for his sins either. Therefore, we will take this sinner to Yamraj, where he will undergo punishment for his misdeeds and become purified.

Bhagwan Narayan's attendants told Yamadutas that it is astonishing and unfortunate that Adharma is making its way among those who are supposed to uphold Dharma and that innocent people are being punished unnecessarily. If rulers and protectors themselves start acting with partiality, where will the people turn for justice? Ordinary people follow the footsteps of the righteous, and if they are misled into believing that Adharma is actually Dharma, it causes great harm. An ignorant person has chanted Bhagwan's name and atoned for all his sins. It is an absolute truth that taking Bhagwan's name destroys all sins, whether done knowingly or unknowingly. Hence, Yamadutas, there is no need to take Ajamila away, for he has uttered Bhagwan's name and atoned for all his sins.

The attendants further explained that chanting Bhagwan's name, whether intentionally or unintentionally—uttered in jest, singing a tune, or even mocking—destroys all sins. If someone, in moments of crisis like falling, getting injured, being bitten by a snake, or burning in fire, utters 'Hari-Hari,' he is freed from the grip of Yamadutas. The great sages have prescribed severe penance for grave sins and lighter penance for minor sins. Undoubtedly, these penances—like austerities, charity, and chanting—destroy sins. However, they do not purify the heart that has been tainted by sinful acts. Only by serving Bhagwan's lotus feet does one attain complete purification. Just as fire completely reduces an object to ashes, Bhagwan's name annihilates sins in all circumstances. Just as a person who unknowingly consumes Amrit (nectar) attains immortality, similarly, even if Bhagwan's name is chanted unknowingly, it still bears fruit.

Shree Shukdevji says—O King! In this way, Bhagwan's attendants established the essence of Bhagavat Dharma and rescued Ajamila from the clutches of Yamadutas, saving him from the jaws of death. Freed from the noose of Yamadutas, Ajamila became fearless and regained his composure. He had heard the pure Bhagavat Dharma (Para Dharma) from Bhagwan's attendants and the Vedic rituals concerning prescribed duties (Apara Dharma) from the Yamadutas. Upon hearing about Bhagwan's all-purifying glories, Bhakti (devotion) immediately awakened in Ajamila's heart, and he deeply repented for his past sins.

Ajamila reflected within himself, realising that he had committed numerous sins under the influence of his senses. He thought, "Although I am a great sinner in this life, I must have certainly performed virtuous deeds in my past lives; otherwise, how could my tongue have uttered Bhagwan's enchanting name at the moment of death? Now, I will control my mind, senses, and life force and strive never to lead myself into the dreadful darkness of hell again. Due to ignorance, I considered myself to be this body and pursued numerous desires, performing various actions to fulfil them. The bondage I now face is the result of those very actions. Now, I will sever this bondage, work for the welfare of all beings, and subdue my worldly desires. I will liberate myself from maya. I have realised the eternal truth—Parmatma. Hence, I will renounce the false notions of 'I' and 'mine' concerning my body and engage in Bhagwan's kirtan to purify my mind and dedicate it to Bhagwan."

Shree Shukdevji continues—O Parikshit! The association of those exalted attendants of Bhagwan lasted only for a short while, yet it kindled intense detachment from worldly existence in Ajamila's heart. Renouncing all attachments and illusions, he left for Haridwar, where he engaged in Bhagwan's Navadha Bhakti (ninefold devotion). When Ajamila's intellect transcended the three gunas (modes of material nature) and became firmly established in Bhagwan's divine form, he once again beheld the four attendants of Bhagwan standing before him. Bowing his head in reverence, he paid obeisance to them. After beholding their divine presence, he relinquished his body on the banks of the Ganga at that holy site. Instantly, he attained a transcendental form similar to Bhagwan's attendants. Boarding a resplendent golden aerial chariot along with Bhagwan's divine associates, Ajamila ascended the celestial path and proceeded to Vaikunth, the divine abode of Bhagwan Lakshmipati.

Summary: JKYog India Online Class- Shreemad Bhagavat Katha [Hindi]- 07.03.2025