श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: द्वितीय: अध्याय: श्री शुक उवाच - Shri Shuka said - एवं ते भगवद्दूता यमदूताभिभाषितम् ।
उपधार्याथ तान् राजन् प्रत्याहुर्नयकोविदा: ॥१॥
एवम् ते भगवत्-दूता: thus, they, The Lord's messengers
यम-दूत-अभिभाषितम् by Yama's messengers' spoken उपधार्य-अथ तान् having heard, then, to them राजन् प्रत्याहु:- O King! Replied नय-कोविदा: the moral science knowers O King Pareekshita! The messengers of The Lord heard what the messengers of Yama had spoken to them. Then they, the knowers of moral science replied to them thus.


विष्णु-दूता: ऊचु: - The messengers of Vishnu said - अहो कष्टं धर्मदृशामधर्म: स्पृशते सभाम् ।
यत्रादण्ड्येष्वपापेषु दण्डो यैर्ध्रियते वृथा ॥२॥
अहो कष्टम् Oh what pity!
धर्म-दृशाम्-अधर्म: of the righteousness knowers, unrighteousness स्पृशते सभाम् enters the court यत्र-अदण्ड्येषु- where punishment not deserving अपापेषु दण्ड:- and on sinless, punishment यै:-ध्रियते वृथा by whom is inflicted, unnecessarily Oh! What a pity, in the court of the knowers of righteousness, unrighteousness has entered. Where, unnecessarily, punishment is inflicted on the sinless and the non-punishable.


प्रजानां पितरो ये च शास्तार: साधव: समा: ।
यदि स्यात्तेषु वैषम्यं कं यान्ति शरणं प्रजा: ॥३॥
प्रजानाम् पितर: ये च of the people guardians those who (are) and
शास्तार: साधव: समा: instructors, benefactors and even-minded यदि स्यात्-तेषु वैषम्यम् if there is, in them discrepancy कम् यान्ति शरणम् प्रजा: to whom will go to as resort the people If there is discrepancy in those who are the guardians, instructors, benefactors and are even minded to the people, to whom will the people resort to for protection?


यद्यदाचरति श्रेयानितरस्तत्तदीहते ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥४॥
यत्-यद्-आचरति श्रेयान- what all does a superior
इतर:-तत्-तत्-ईहते common (man), all that follows स: यत् प्रमाणम् कुरुते he what standard sets लोक:-तद्-अनुवर्तते people that follow All that a superior person does, the common man also does that. The standard that is set by him is followed by the people.


यस्याङ्के शिर आधाय लोक: स्वपिति निर्वृत: ।
स्वयं धर्ममधर्मं वा न हि वेद यथा पशु: ॥५॥
यस्य-अङ्के शिर: आधाय on whose lap head resting
लोक: स्वपिति निर्वृत: the people sleep carefree स्वयम् धर्मम्-अधर्मम् वा themselves righteousness or unrighteousness न हि वेद यथा पशु: not indeed know like a brute On whose (the superior person's) lap, the people placing their heads, they sleep without any care, they like a brute, themselves do not know what is righteousness, or what is unrighteousness.


स कथं न्यर्पितात्मानं कृतमैत्रमचेतनम् ।
विश्रम्भणीयो भूतानां सघृणो द्रोग्धुमर्हति ॥६॥
स: कथम् न्यर्पित्-आत्मानम् he how can, to the surrendered soul
कृत-मैत्रम्-अचेतनम् having made friends, the unwary विश्रम्भणीय: भूतानाम् trust worthy of the beings सघृण: द्रोग्धुम्-अर्हति sympathetic, to harm is worthy How can he be worthy to harm the unwary surrendered soul and beings, who have made him his friend, have trusted him and seeks his sympathy and compassion?


अयं हि कृतनिर्वेशो जन्मकोट्यंहसामपि ।
यद् व्याजहार विवशो नाम स्वस्त्ययनं हरे: ॥७॥
अयम् हि कृत-निर्वेश: this (man) indeed, has done atonement
जन्म-कोटि-अंहसाम्-अपि for births millions sins also यत् व्याजहार विवश: नाम because has uttered helplessly, the name स्वस्ति-अयनं हरे: of beatitude the means, of Shree Hari This man, Ajaamila has done atonement of sins for millions of lives, in that, though helplessly, he has uttered the name of Hari, which is the means of beatitude.


एतेनैव ह्यघोनोऽस्य कृतं स्यादघनिष्कृतम् ।
यदा नारायणायेति जगाद चतुरक्षरम् ॥८॥
एतेनै-एव हि-अघोन:-अस्य by this much only, indeed of the sinner this
कृतम् स्यात्-अघ-निष्कृतम् done considered sin's atonement यदा नारायण-आय- when ’Naaraayana come' इति जगाद चतु:-अक्षरम् this said four letters Indeed, by this much only the atonement of all the sins of this sinner is considered as done when he said the four letters, 'Naaraayana come'.


स्तेन: सुरापो मित्रध्रुग् ब्रह्महा गुरुतल्पग: ।
स्त्रीराजपितृगोहन्ता ये च पातकिनोऽपरे ॥९॥
स्तेन: सुराप: मित्रध्रुग् a thief, a drinker, friend's treacheror
ब्रह्महा गुरुतल्पग: Braahmana's killer, preceptor's bed sleeping in स्त्री-राज-पितृ-गो-हन्ता woman, king, father, cow killer ये च पातकिन:-अपरे those and sinners others And the sins committed by the thief, a drinker, the treachery committed towards a friend, the killer of a Braahmana, one sleeping in his preceptor's bed, the killer of a woman, a king, father or cow…


सर्वेषामप्यघवतामिदमेव सुनिष्कृतम् ।
नामव्याहरणं विष्णोर्यतस्तद्विषया मति: ॥१०॥
सर्वेषाम्-अपि-अघवताम्- of all also sinners
इदम्-एव सुनिष्कृतम् this only best atonement नाम-व्याहरणम् विष्णो:- name uttering of Vishnu यत:-तत्-विषया मति: by which to him is directed the mind The best atonement for all the sinners is the utterance of the name of Vishnu, by which His mind is directed towards him.


न निष्कृतैरुदितैर्ब्रह्मवादिभिस्तथा विशुद्ध्यत्यघवान् व्रतादिभि: ।
यथा हरेर्नामपदैरुदाहृतैस्तदुत्तमश्लोकगुणोपलम्भकम् ॥११॥
न निष्कृतै:-उदितै:- not by atonements, recommended by
ब्रह्म-वादिभि:- the Veda's knowers तथा विशुद्ध्यति- that much purified अघवान् व्रतादिभि: the sins, by fasting and others यथा हरे:-नाम as Hari's name's पदै:-उदाहृतै:- words spoken तत्-उत्तम-श्लोक- (because) it is of The pure renowned (Lord's) गुण-उपलम्भकम् attributes' gives knowledge of It is not that much by the atonements that are recommended by the knowers of Vedas, like observing of fasts and other means, that the sins are purified, as surely they are merely by the speaking of the words of the name of Hari, because this also gives the knowledge of the attributes of the pure renown of The Lord.


नैकान्तिकं तद्धि कृतेऽपि निष्कृते मन: पुनर्धावति चेदसत्पथे ।
तत्कर्मनिर्हारमभीप्सतां हरेर्गुणानुवाद: खलु सत्त्वभावन: ॥१२॥
न-एकान्तिकम् not is the highest (atonement)
तत्-हि कृते-अपि that indeed by doing also निष्कृते मन: atonement, mind पुन:-धावति again runs चेत्-असत्-पथे if to evil ways तत्-कर्म-निर्हारम्- so, for Karma's purification अभीप्सताम् seeking (person) हरे:-गुण-अनुवाद: Hari's praises uttering खलु सत्त्व-भावन: is the only (way) which purifies the mind That atonement is not the highest, by doing which the mind again is drawn to evil ways. For the person seeking the purification of his stock of Karmas, the utterance of the praises of Hari is the only way, as it purifies the mind itself.


अथैनं मापनयत कृताशेषाघनिष्कृतम् ।
यदसौ भगवन्नाम म्रियमाण: समग्रहीत् ॥१३॥
अथ-एनम् मा-अपनयत therefore him do not take
कृत-अशेष-अघ-निष्कृतम् has done entire sins' atonement यत्-असौ भगवत्-नाम in that he Lord's name म्रियमाण: समग्रहीत् when dying has uttered Therefore, do not take him, as he has done atonement for all his sins, in that, at the time of death he has uttered the name of The Lord.


साङ्केत्यं पारिहास्यं वा स्तोभं हेलनमेव वा ।
वैकुण्ठनामग्रहणमशेषाघहरं विदु: ॥१४॥
साङ्केत्यम् पारिहास्यम् वा indirectly, in jest or
स्तोभम् हेलनम्-एव वा in music, or (in seeming) disrespect वैकुण्ठ-नाम-ग्रहणम्- Vishnu's name taking अशेष-अघ-हरम् विदु: endless sins destroyer, is known to be It is known that the name of Vishnu taken indirectly, in jest, in music or even seemingly in disrespect, destroys endless sins.


पतित: स्खलितो भग्न: सन्दष्टस्तप्त आहत: ।
हरिरित्यवशेनाह पुमान्नार्हति यातनाम् ॥१५॥
पतित: स्खलित: भग्न: (when) fallen, stumbled, broken limbed,
सन्दष्ट:-तप्त: आहत: bitten (by poisonous creature), burnt, injured, हरि:-इति-अवशेन-आह 'Hari' this, by the helpless spoken पुमान्-न-अर्हति यातनाम् man does not avail pain A man, when falling, stumbling, broken limbed, bitten by poisonous creatures, burnt, or injured, when helplessly says 'Hari', he does not deserve pain.


गुरूणां च लघूनां च गुरूणि च लघूनि च ।
प्रायश्चित्तानि पापानां ज्ञात्वोक्तानि महर्षिभि: ॥१६॥
गुरूणाम् च लघूनाम् of great and of small
च गुरूणि च लघूनि च and arduous and easy and प्रायश्चित्तानि पापानाम् expiations of sins ज्ञात्वा-उक्तानि महर्षिभि: thoughtfully prescribed by great sages The great sages have thoughtfully prescribed arduous expiations for great sins and easy expiations for small sins.


तैस्तान्यघानि पूयन्ते तपोदानजपादिभि: ।
नाधर्मजं तद्हृदयं तदपीशाङ्घ्रिसेवया ॥१७॥
तै:-तानि-अघानि पूयन्ते by them, those sins are rid of
तप:-दान-जप-आदिभि: by austerity, charity, Japa, etc., न-अधर्मजम् तत्-हृदयम् not unrighteousness created, that heart तत्-अपि-ईश-अङ्घ्रि-सेवया that also by Lord's feet service (is purified) By those expiations, like austerity, charity, Japa and others, all those sins are got rid of, but the heart effected by unrighteousness is not purified. That is purified only by the service of The Lord's feet.


अज्ञानादथवा ज्ञानादुत्तमश्लोकनाम यत् ।
सङ्कीर्तितमघं पुंसो दहेदेधो यथानल: ॥१८॥
अज्ञानात्-अथवा ज्ञानात्- unknowingly or knowingly
उत्तम-श्लोक-नाम यत् the excellent renown's names which ever सङ्कीर्तितम्-अघम् पुंस: uttering, sins of peoples दहेत्-एध: यथा-अनल: are burnt, fuel like in fire Any name of The Lord of excellent renown, when uttered knowingly or unknowingly, the sins of people are burnt just as fuel is burnt in fire.


यथागदं वीर्यतममुपयुक्तं यदृच्छया ।
अजानतोऽप्यात्मगुणं कुर्यान्मन्त्रोऽप्युदाहृत: ॥१९॥
यथा-अगदम् वीर्यतमम्- just as medicine of highest potency
उपयुक्तम् यदृच्छया is applied by chance अजान:-अपि- without knowing (its effect) आत्म-गुणम् कुर्यात्- its effect will show मन्त्र:-अपि-उदाहृत: mantra (Lord's name) also when uttered Just as a medicine is taken by chance and without knowing its effect, it gives its statutory effect, in the same manner, The Lord's name which is as good as any mantra, will show its effect when uttered.


श्री शुक उवाच - Shri Shuka said - त एवं सुविनिर्णीय धर्मं भागवतं नृप ।
तं याम्यपाशान्निर्मुच्य विप्रं मृत्योरमूमुचन् ॥२०॥
ते एवम् सुविनिर्णीय they, thus expounded conclusively
धर्मम् भागवतम् नृप the cult of Lord's devotion, O King! तम् याम्य-पाशात्- him from Yama's noose निर्मुच्य विप्रम् extricated the Braahmana मृत्यो:-अमूमुचन् from death released They, the messengers of Lord, thus conclusively expounded the cult of Lord's devotion, O King Pareekshit! and extricated the Braahmana from the noose of Yama, and so released him from death.


इतिप्रत्युदिता याम्या दूता यात्वा यमान्तिके ।
यमराज्ञे यथा सर्वमाचचक्षुररिन्दम ॥२१॥
इति-प्रत्युदिता: thus being answered
याम्या: दूता: Yama's messengers यात्वा यम-अन्तिके going in Yama's presence यम-राज्ञे यथा सर्वम्- to Yama, the king, as it is all आचचक्षु:-अरिन्दम reported, O Subduer of foes! O Subduer of foes! The messengers of Yama, when answered like this, went to the presence of Yama, and reported to King Yama everything as it is.


द्विज: पाशाद्विनिर्मुक्तो गतभी: प्रकृतिं गत: ।
ववन्दे शिरसा विष्णो: किङ्करान् दर्शनोत्सव: ॥२२॥
द्विज: पाशात्-विनिर्मुक्त: the Braahmana, (Ajaamila), from noose released
गत-भी: प्रकृतिम् गत: free of fear, natural self became ववन्दे शिरसा saluted with bowed head विष्णो: किङ्करान् to Vishnu's servants दर्शन-उत्सव: at (their) sight delighted The Braahmana, Ajaamila, was released from the noose and was free of fear, and he became his own natural self, healthy and pious. He was delighted at the sight of the servants of Vishnu, and saluted them with bowed head.


तं विवक्षुमभिप्रेत्य महापुरुषकिङ्करा: ।
सहसा पश्यतस्तस्य तत्रान्तर्दधिरेऽनघ ॥२३॥
तम् विवक्षुम्-अभिप्रेत्य him, eager to speak, perceiving
महापुरुष-किङ्करा: The Supreme Person's servants सहसा पश्यत:-तस्य suddenly, looking on as he was तत्र-अन्तर्दधिरे-अनघ from there disappeared, O Sinless One! O Sinless One! The servants of The Supreme Person saw that he was eager to say something, but they suddenly disappeared, as he looked on.


अजामिलोऽप्यथाकर्ण्य दूतानां यमकृष्णयो: ।
धर्मं भागवतं शुद्धं त्रैविद्यं च गुणाश्रयम् ॥२४॥
अजामिल:-अपि-अथ-आकर्ण्य Ajaamila also, then having heard
दूतानाम् यम-कृष्णयो: of the messengers of Yama and of Krishna धर्मम् भागवतम् शुद्धम् the cult of devotion pure त्रैविद्यम् च as per the three Vedas and गुण-आश्रयम् the Guna's nature Ajaamila also heard from the messengers of Yama and of Krishna, the pure cult of devotion as per the three Vedas, and the nature of the gunas.


भक्तिमान् भगवत्याशु महात्म्यश्रवणात् हरे: ।
अनुतापो महानासीत्स्मरतोऽशुभमात्मन: ॥२५॥
भक्तिमान् भगवति-आशु devotional, towards The Lord, soon
महात्म्य-श्रवणात् हरे: by glories hearing, of Shree Hari अनुताप: महान्-आसीत्- repentance great was स्मरतो:-अशुभम्-आत्मन: remembering sins of self Ajaamila soon became devotional towards The Lord, by hearing the glories of Shree Hari, and his repentance was great when he recollected his own sins.


अहो मे परमं कष्टमभूदविजितात्मन: ।
येन विप्लावितं ब्रह्म वृषल्यां जायताऽऽत्मना ॥२६॥
अहो मे परमम् कष्टम्-अभूत्- Alas! For me, a great tragedy happened
अविजित-आत्मन: by uncontrolled self येन विप्लावितम् ब्रह्म by which was forfeited Braahmana-hood वृषल्याम् जायत-आत्मना in Shudra woman by being born (reproduced) myself Alas! This is my great tragedy, that not having control of my senses, I forfeited my Braahmana-hood. As a Result of which I was born (reproduced) of a Shudra woman.


धिङ् मां विगर्हितं सद्भिर्दुष्कृतं कुलकज्जलम् ।
हित्वा बालां सतीं योऽहं सुरापामसतीमगाम् ॥२७॥
धिङ् माम् shame on me
विगर्हितम् सद्भि:- detestable by the noble दुष्कृतम् कुल-कज्जलम् the evil doer, my race tarnished हित्वा बालाम् सतीम् abandoning the young woman chaste, य:-अहम् सुरापाम्- that I, liquor drinking असतीम्-अगाम् unchaste woman went to Shame on me! the evil doer, the tarnished of my race, that I abandoned a chaste young woman and went to a liquor drinking unchaste woman.


वृद्धावनाथौ पितरौ नान्यबन्धू तपस्विनौ ।
अहो मयाधुना त्यक्तावकृतज्ञेन नीचवत् ॥२८॥
वृद्धौ-अनाथौ पितरौ old unsupported parents
न-अन्य-बन्धू तपस्विनौ not having other relatives, hermits अहो मया-अधुना त्यक्तौ Alas! By me then were abandoned अकृतज्ञेन नीचवत् ungrateful vile man like Alas! the aged, unsupported hermit parents, having no other relatives, were abandoned by me then, like an ungrateful vile man.


सोऽहं व्यक्तं पतिष्यामि नरके भृशदारुणे ।
धर्मघ्ना: कामिनो यत्र विन्दन्ति यमयातना: ॥२९॥
स:-अहम् व्यक्तम् that me, is obvious
पतिष्यामि नरके भृश-दारुणे will fall in hell very dreadful धर्मघ्ना: कामिन: यत्र the violators of Dharma and the lustful where विन्दन्ति यम-यातना: suffer Yama's tortures It is obvious, that I will fall in the most dreadful hell, where the lustful and violators of Dharma, suffer the tortures inflicted by Yama.


किमिदं स्वप्न आहोस्वित् साक्षाद् दृष्टमिहाद्भुतम् ।
क्व याता अद्य ते ये मां व्यकर्षन् पाशपाणय: ॥३०॥
किम्-इदम् स्वप्न: what, is it a dream
आहोस्वित् साक्षाद् दृष्टम्- or is it directly seen इह-अद्भुतम् here a wonder क्व याता: अद्य ते where have gone now they ये माम् व्यकर्षन् who me were pulling पाश-पाणय: noose in hand Oh! Was it a dream or is it a wonder directly seen by me here? Where have they gone now, who were pulling at me with noose in hand?


अथ ते क्व गता: सिद्धारश्चत्वार्श्चारुदर्शना: ।
व्यमोचयन्नीयमानं बद्ध्वा पाशैरधो भुव: ॥३१॥
अथ ते क्व गता: again, they where have gone
सिद्धा:-चत्वार:-चारु-दर्शना: the angelic four, good looking व्यमोचयन्-नीयमानम् released being taken away बद्ध्वा पाशै:-अध: भुव: tied with nooses, below the earth Again, where are those four angelic and good looking people, who got me released from bondages of nooses as I was being taken down below the earth?


अथापि मे दुर्भगस्य विबुधोत्तमदर्शने ।
भवितव्यम् मङ्गलेन येनात्मा मे प्रसीदति ॥३२॥
अथ-अपि मे दुर्भगस्य yet also, of me the accursed
विबुध-उत्तम-दर्शने by the gods foremost sight भवितव्यम् मङ्गलेन must have been merits येन-आत्मा मे प्रसीदति by which soul mine is delighted Indeed, to me the accursed, the sight of the foremost of the gods was given, certainly, there must have been some meritorious deeds to my credit, so that I am feeling so calm and delighted.


अन्यथा म्रियमाणस्य नाशुचेर्वृषलीपते: ।
वैकुण्ठनामग्रहणं जिह्वा वक्तुमिहार्हति ॥३३॥
अन्यथा म्रियमाणस्य otherwise, when dying
न-अशुचे:-वृषली-पते: not to the impure, a Shudra woman's husband वैकुण्ठ-नाम-ग्रहणम् Vishnu's name taking जिह्वा वक्तुम्-इह-अर्हति tongue uttering, here is capable How, otherwise, an impure Shudra woman's husband's tongue, here, is capable of taking or uttering the name of Vishnu?


क्व चाहं कितव: पापो ब्रह्मघ्नो निरपत्रप: ।
क्व च नारायणेत्येतद्भगवन्नाम मङ्गलम् ॥३४॥
क्व च-अहम् कितव: पाप: where and I, deceitful, sinner,
ब्रह्मघ्न: निरपत्रप: Braahmana-hood violator, shameless क्व च नारायण-इति- where and Naaraayana, thus एतद्-भगवन्-नाम मङ्गलम् this Lord's name auspicious Where do I stand, a deceitful shameless sinner, who violated Braahmana-hood, and where in comparison is this auspicious name of The Lord, Naaraayana, thus?


सोऽहं तथा यतियिष्यामि यतचित्तेन्द्रियानिल: ।
यथा न भूय आत्मानमन्धेतमसि मज्जये ॥३५॥
स:-अहम् तथा यतियिष्यामि that I like that will endeavour
यत-चित्त-इन्द्रिय-अनिल: so that mind and senses, breath यथा न भूय: आत्मानम्- so that not again myself अन्धे-तमसि मज्जये in blinding darkness drown Now, that sinner I will endeavour to control my senses mind and breath in such a manner that I may again not drown myself in blinding darkness of transmigration.


विमुच्य तमिमं बन्धमविद्याकामकर्मजम् ।
सर्वभूतसुहृच्छान्तो मैत्र: करुण आत्मवान् ॥३६॥
विमुच्य तम्-इमम् बन्धम्- breaking off that, this bondage
अविद्या-काम-कर्मजम् by ignorance, sense attachment, and action generated सर्व-भूत-सुहृत्-शान्त: मैत्र: to all beings friendly, peaceful, benevolent, करुण: आत्मवान् compassionate and mind in control This bondage, that which is generated by ignorance, sense attachment, and actions, I will break off, and I will be friendly benevolent and compassionate to all beings and will be peaceful and will have control of my mind.


मोचये ग्रस्तमात्मानं योषिन्मय्याऽऽत्ममायया ।
विक्रीडितो ययैवाहं क्रीडामृग इवाधम: ॥३७॥
मोचये ग्रस्तम्-आत्मानम् shall redeem (the) devoured myself
योषित्-मय्या-आत्म-मायया by woman shaped Lord's Maayaa विक्रीडित: यया-एव-अहम् played by whom only I क्रीडा-मृग इव-अधम: play animal like a wretched one I shall now redeem myself, the wretched one, who was devoured by The Lord's Maayaa in the shape of a woman, who sported with me like a play animal.


ममाहमिति देहादौ हित्वामिथ्यार्थधीर्मतिम् ।
धास्ये मनो भगवति शुद्धं तत्कीर्तनादिभि: ॥३८॥
मम्-अहम्-इति mine, me this
देह-आदौ हित्वा in body and other (things) giving up मिथ्या-अर्थ-धी:-मतिम् false materials, mind and intellect धास्ये मन: will meditate the mind भगवति शुद्धम् in The Lord pure तत्-कीर्तन-आदिभि: by His name uttering and other (ways) Giving up the attachment of 'me' and 'mine', towards the body and false materials, in mind and intellect, I will meditate upon Him, in my mind which has been purified by uttering His name and by other ways of devotion.


श्री शुक उवाच - Shree Shuka said - इति जातसुनिर्वेद: क्षणसङ्गेन साधुषु ।
गङ्गाद्वारमुपेयाय मुक्तसर्वानुबन्धन: ॥३९॥
इति जात-सुनिर्वेद: thus conceiving good aversion
क्षण-सङ्गेन साधुषु by a moment's association with pious (people) गङ्गाद्वारम्-उपेयाय to Haridwaara retired मुक्त-सर्व-अनुबन्धन: free of all bondages Ajaamila, thus, having conceived good aversion to sense pleasures, by a moment's association with the pious servants of Lord Vishnu, retired to Gangaadwaara (Haridwaara) freed of all bondages.


स तस्मिन् देवसदन आसीनो योगमाश्रित: ।
प्रत्याहृतेन्द्रियग्रामो युयोज मन आत्मनि ॥४०॥
स: तस्मिन् देव-सदने he, in that holy place
आसीन: योगम्-आश्रित: settling down to Yoga consigned प्रत्याहृत-इन्द्रिय-ग्राम: withdrawing senses' bunch युयोज मन: आत्मनि engaged the mind in the self Settling down in that holy place, he withdrew from his cluster of senses, and consigning to Yoga, engaged the mind into the self.


ततो गुणेभ्य आत्मानं वियुज्यात्मसमाधिना ।
युयुजे भगवद्धाम्नि ब्रह्मण्यनुभवात्मनि ॥४१॥
तत:-गुणेभ्य: आत्मानम् then, from the gunas the self
वियुज्य-आत्म-समाधिना dissociating by self concentration युयुजे भगवत्-धाम्नि fixed it in the Lord's essence ब्रह्मणि-अनुभव-आत्मनि in Brahman, the realization of the soul Then, he dissociated himself from the gunas and fixed it on the essence of The Lord, Brahman, in the realization of the soul.


यर्ह्युपारतधीस्तस्मिन्नद्राक्षीत्पुरुषान् पुर: ।
उपलभ्योपलब्धान् प्राग् ववन्दे शिरसा द्विज: ॥४२॥
यर्हि-उपारत-धी: तस्मिन्- when, well fixed mind, in that
अद्राक्षीत्-पुरुषान् पुर: beheld the persons, in front उपलभ्य-उपलब्धान् getting (to see) the seen प्राग् ववन्दे before saluted शिरसा द्विज: with (bowed) head, the Braahmana When, his mind was well fixed, he beheld the angelic persons, whom he had seen before, and saluted them with bowed head.


हित्वा कलेवरं तीर्थे गङ्गायां दर्शनादनु ।
सद्य: स्वरूपं जगृहे भगवत्पार्श्ववर्तिनाम् ॥४३॥
हित्वा कलेवरम् तीर्थे quitting the body, in the holy place,
गङ्गायाम् दर्शनात्-अनु in Ganges, the sight after सद्य: स्वरूपम् जगृहे immediately the form attained भगवत्-पार्श्व-वर्तिनाम् The Lord's proximity remaining He quitted his body in the holy place Haridwar on the banks of the Ganges, after having the sight of the Lord's attendents, and assumed a body in the form of those who remain in the proximity of The Lord.


साकं विहायसा विप्रो महापुरुषकिङ्करै: ।
हैमं विमानमारुह्य ययौ यत्र श्रिय: पति: ॥४४॥
साकम् विहायसा विप्र: along with, through heavens, the Braahmana
महापुरुष-किङ्करै: The Supreme Person's attendents हैमम् विमानम्-आरुह्य golden aerial car mounting, ययौ यत्र श्रिय: पति: went where Lakshmi's spouse (resides) The Braahmana, Ajaamila, along with the attendents of The Supreme Person, mounted a golden aerial car and went to where the spouse of Laxmi resides.


एवं स विप्लावितसर्वधर्मा दास्या: पति: पतितो गर्ह्यकर्मणा ।
निपात्यमानो निरये हतव्रत: सद्यो विमुक्तो भगवन्नाम गृह्णन् ॥४५॥
एवम् स: in this manner, he
विप्लावित-सर्व-धर्मा washed of all righteousness दास्या: पति: the menial woman's husband पतित: गर्ह्य-कर्मणा fallen due to reprehensible deeds निपात्यमान: निरये being cast in hell, हत-व्रत: सद्य: विमुक्त: breaking all vows, immediately was freed भगवत्-नाम गृह्णन् by Lord's name uttering In this manner, he, Ajaamila, the husband of the menial woman, who had broken all vows, was washed off of all righteousness, and had fallen due to his reprehensible deeds, and so was being cast in hell, was immediately freed by uttering the name of The Lord.


नात: परं कर्मनिबन्धकृन्तनं मुमुक्षतां तीर्थपदानुकीर्तनात् ।
न यत्पुन: कर्मसु सज्जते मनो रजस्तमोभ्यां कलिलं ततोऽन्यथा ॥४६॥
न-अत: परम् not other than this greater
कर्म-निबन्ध-कृन्तनम् actions bondages cutter मुमुक्षताम् of the seekers of salvation तीर्थ-पद- pilgrimage's like feet अनुकीर्तनात् singing glories न यत्-पुन: not by which again कर्मसु सज्जते मन: in actions' is engaged the mind रज:-तमोभ्याम् कलिलम् (tainted by) Rajas Tamas, the sins तत:-अन्यथा from this other is For those seeking salvation, there is no other more effective means to cut off the bondages of actions, as by the chanting of the glories of the pilgrimage like feet of The Lord, by which the mind is not again engaged in the Raajasic and Taamasic actions of sins. There is nothing other than this.


य एवं परमं गुह्यमितिहासमघापहम् ।
शृणुयाच्छ्रद्धया युक्तो यश्च भक्त्यानुकीर्तयेत् ॥४७॥
य: एवम् परमम् गुह्यम् who-so ever, like this, the highest secretive
इतिहासम्-अघ-अपहम् legend sins destroying शृणुयात्-श्रद्धया युक्त: listens to with reverence full of य:-च भक्त्या-अनुकीर्तयेत् who and with devotion repeats it Who-so-ever, with full reverence, listens to this most secretive sins' destroying legend, and the one who repeats it with devotion,…..


न वै स नरकं याति नेक्षितो यमकिङ्करै: ।
यद्यप्यमङ्गलो मर्त्यो विष्णुलोके महीयते ॥४८॥
न वै स: नरकम् याति not indeed he in hell goes
न-इक्षित: यम-किङ्करै: in not seen by Yama's servants यदि-अपि-अमङ्गल: मर्त्यो even though accursed the mortal विष्णु-लोके महीयते in Vishnu's realm is respected He, indeed, does not go to hell, nor do the servants of Yama look at him. Even though the mortal may be accursed, he is respected in the realm of Vishnu, Vaikuntha.


म्रियमाणो हरेर्नाम गुणन् पुत्रोपचारितम् ।
अजामिलोऽप्यगाद्धाम किं पुन: श्रद्धया गृणन् ॥४९॥
म्रियमाण: हरे:-नाम गुणन् when dying, Shree Hari's name uttering
पुत्र-उपचारितम् अजामिल:- in son's pretext, Ajaamila अगात्-धाम किम् पुन: went to The Abode, what again श्रद्धया गुणन् (if) with reverence uttered Ajaamila, when dying, by uttering Hari's name in the pretext of his son, went to The Abode. Again, what if it is uttered with reverence?


इति श्रीमद्भागवते महापुराणे पारमहंस्यां सम्हितायां षष्ठे स्कन्धे अजामिलोपाख्याने द्वितीय अध्याय: ॥२॥ Thus ends the second discourse, forming part of the story of Ajaamila, in Book Six of the great and glorious Bhaagavata-Puraana.