Shloka 29
Prāyaścitta, the ‘Elephant Bath’ Problem, and the Opening of Ajāmila-Upākhyāna
स पाशहस्तांस्त्रीन्दृष्ट्वा पुरुषानतिदारुणान् । वक्रतुण्डानूर्ध्वरोम्ण आत्मानं नेतुमागतान् ॥ २८ ॥ दूरे क्रीडनकासक्तं पुत्रं नारायणाह्वयम् । प्लावितेन स्वरेणोच्चैराजुहावाकुलेन्द्रिय: ॥ २९ ॥
sa pāśa-hastāṁs trīn dṛṣṭvā puruṣān ati-dāruṇān vakra-tuṇḍān ūrdhva-romṇa ātmānaṁ netum āgatān
رأى أجاميلا ثلاثة كائنات مرعبة بأيديهم حبال الأسر، ووجوه ملتوية، وشعور أجسادهم منتصبة، قد جاؤوا ليأخذوه إلى دار يَمَراجا. فاضطرب؛ وبسبب تعلّقه بابنه «نارايانا» الذي كان يلعب غير بعيد، ناداه بصوت عالٍ مغمور بالدموع—فانفلت الاسم المقدّس «نارايانا» من فمه.
A person who performs sinful activities performs them with his body, mind and words. Therefore three order carriers from Yamarāja came to take Ajāmila to Yamarāja’s abode. Fortunately, even though he was referring to his son, Ajāmila chanted the four syllables of the hari-nāma Nārāyaṇa, and therefore the order carriers of Nārāyaṇa, the Viṣṇudūtas, also immediately arrived there. Because Ajāmila was extremely afraid of the ropes of Yamarāja, he chanted the Lord’s name with tearful eyes. Actually, however, he never meant to chant the holy name of Nārāyaṇa; he meant to call his son.
FAQs
In this verse they are portrayed as terrifying messengers of Yama who come with nooses to seize the departing soul and take him for judgment.
Ajāmila had accumulated grave sinful reactions; at the time of death the Yamadūtas arrived to take him for punishment according to karma.
The narrative teaches preparation through remembrance of the Lord and devotion, so that consciousness at death turns to Nāma and Nārāyaṇa rather than fear.