Srimad Bhagavatam — Shashtha Skandha, Shloka 31
Prāyaścitta, the ‘Elephant Bath’ Problem, and the Opening of Ajāmila-Upākhyāna
विकर्षतोऽन्तर्हृदयाद्दासीपतिमजामिलम् । यमप्रेष्यान् विष्णुदूता वारयामासुरोजसा ॥ ३१ ॥
vikarṣato ’ntar hṛdayād dāsī-patim ajāmilam yama-preṣyān viṣṇudūtā vārayām āsur ojasā
閻魔王の使者たちは、遊女の夫アジャーミラの心臓の奥底から魂を引き抜こうとしていたが、ヴィシュヌの使者ヴィシュヌドゥータが轟く声で力強くそれを制止した。
A Vaiṣṇava, one who has surrendered to the lotus feet of Lord Viṣṇu, is always protected by Lord Viṣṇu’s order carriers. Because Ajāmila had chanted the holy name of Nārāyaṇa, the Viṣṇudūtas not only immediately arrived on the spot but also at once ordered the Yamadūtas not to touch him. By speaking with resounding voices, the Viṣṇudūtas threatened to punish the Yamadūtas if they continued trying to snatch Ajāmila’s soul from his heart. The order carriers of Yamarāja have jurisdiction over all sinful living entities, but the messengers of Lord Viṣṇu, the Viṣṇudūtas, are capable of punishing anyone, including Yamarāja, if he wrongs a Vaiṣṇava.
FAQs
In Ajāmila’s deliverance narrative, this verse states that Viṣṇu’s messengers powerfully prevented Yama’s messengers from taking Ajāmila, indicating the superior authority of bhakti and the Lord’s protection.
Because Ajāmila had called out the name “Nārāyaṇa,” drawing the Lord’s protection; the Viṣṇudūtas intervened to block punishment and to establish the principle that devotion to Viṣṇu supersedes ordinary karmic arrest.
Cultivate remembrance of God—especially through nāma-japa and kīrtana—so that spiritual consciousness becomes your refuge even at life’s most critical moments.