Shloka 68
Prāyaścitta, the ‘Elephant Bath’ Problem, and the Opening of Ajāmila-Upākhyāna
तत एनं दण्डपाणे: सकाशं कृतकिल्बिषम् । नेष्यामोऽकृतनिर्वेशं यत्र दण्डेन शुद्ध्यति ॥ ६८ ॥
tata enaṁ daṇḍa-pāṇeḥ sakāśaṁ kṛta-kilbiṣam neṣyāmo ’kṛta-nirveśaṁ yatra daṇḍena śuddhyati
Da er keine Sühne vollzogen hat, müssen wir diesen Sünder vor Yamarāja, den Träger des Strafstabes, bringen. Dort wird er entsprechend dem Maß seiner Sünden bestraft und dadurch gereinigt.
The Viṣṇudūtas had forbidden the Yamadūtas to take Ajāmila to Yamarāja, and therefore the Yamadūtas explained that taking such a man to Yamarāja was appropriate. Since Ajāmila had not undergone atonement for his sinful acts, he was to be taken to Yamarāja to be purified. When a man commits murder he becomes sinful, and therefore he also must be killed; otherwise after death he must suffer many sinful reactions. Similarly, punishment by Yamarāja is a process of purification for the most abominable sinful persons. Therefore the Yamadūtas requested the Viṣṇudūtas not to obstruct their taking Ajāmila to Yamarāja.
FAQs
This verse shows the Yamadūtas’ view that an unatoned sinner is taken to Yamarāja, where punishment functions as a means of purification under the law of karma.
They considered Ajāmila a ‘kṛta-kilbiṣa’—one who had committed sins—and ‘akṛta-nirveśa’—one who had not performed expiation—so they sought to bring him for judgment and corrective punishment.
The verse emphasizes moral accountability: actions have consequences, and purification requires responsibility—through sincere reform and spiritual practice rather than denial of wrongdoing.