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Shloka 21

Prāyaścitta, the ‘Elephant Bath’ Problem, and the Opening of Ajāmila-Upākhyāna

कान्यकुब्जे द्विज: कश्चिद्दासीपतिरजामिल: । नाम्ना नष्टसदाचारो दास्या: संसर्गदूषित: ॥ २१ ॥

kānyakubje dvijaḥ kaścid dāsī-patir ajāmilaḥ nāmnā naṣṭa-sadācāro dāsyāḥ saṁsarga-dūṣitaḥ

ਕਾਨ੍ਯਕੁਬ੍ਜ ਨਗਰ ਵਿੱਚ ਅਜਾਮਿਲ ਨਾਮ ਦਾ ਇੱਕ ਬ੍ਰਾਹਮਣ ਸੀ, ਜੋ ਦਾਸੀ-ਵੇਸ਼ਿਆ ਨਾਲ ਰਹਿਣ ਲੱਗ ਪਿਆ। ਨੀਚ ਸੰਗਤ ਕਾਰਨ ਉਸ ਦਾ ਸਦਾਚਾਰ ਨਸ਼ਟ ਹੋਇਆ ਅਤੇ ਬ੍ਰਾਹਮਣੀ ਗੁਣ ਲੁਪਤ ਹੋ ਗਏ।

कान्यकुब्जेin Kānyakubja (Kannauj)
कान्यकुब्जे:
Adhikarana (अधिकरण)
TypeNoun
Rootकान्यकुब्ज (प्रातिपदिक)
Formनपुंसकलिङ्ग, सप्तमी-विभक्ति (Locative/अधिकरण), एकवचन
द्विजःa brāhmaṇa (twice-born)
द्विजः:
Karta (कर्ता)
TypeNoun
Rootद्विज (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (Nominative/कर्ता), एकवचन
कश्चित्a certain
कश्चित्:
Visheshana (विशेषण)
TypeAdjective
Rootकश्चित् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; अनिश्चितवाचक-सर्वनाम (indefinite pronoun)
दासीपतिःhusband of a maidservant
दासीपतिः:
Karta (कर्ता)
TypeNoun
Rootदासी + पति (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; षष्ठी-तत्पुरुष (दास्याः पति: = husband of a maidservant)
अजामिलःAjāmila
अजामिलः:
Karta (कर्ता)
TypeNoun
Rootअजामिल (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; व्यक्तिनाम
नाम्नाby name
नाम्ना:
Karana (करण)
TypeNoun
Rootनामन् (प्रातिपदिक)
Formनपुंसकलिङ्ग, तृतीया-विभक्ति (Instrumental/करण), एकवचन
नष्टसदाचारःwhose good conduct was ruined
नष्टसदाचारः:
Visheshana (विशेषण)
TypeAdjective
Rootनष्ट + सदाचार (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; कर्मधारय (नष्टः सदाचारः यस्य/नष्ट-सदाचारः)
दास्याःof the maidservant
दास्याः:
Sambandha (सम्बन्ध)
TypeNoun
Rootदासी (प्रातिपदिक)
Formस्त्रीलिङ्ग, षष्ठी-विभक्ति (Genitive/सम्बन्ध), एकवचन
संसर्गदूषितःtainted by bad association
संसर्गदूषितः:
Visheshana (विशेषण)
TypeAdjective
Rootसंसर्ग + दूषित (कृदन्त-प्रातिपदिक; √दूष् (धातु) + क्त)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; तृतीया/षष्ठी-समर्थ-तत्पुरुष (संसर्गेण दूषितः = tainted by association)

The fault of illicit connection with women is that it makes one lose all brahminical qualities. In India there is still a class of servants, called śūdras, whose maidservant wives are called śūdrāṇīs. Sometimes people who are very lusty establish relationships with such maidservants and sweeping women, since in the higher statuses of society they cannot indulge in the habit of woman hunting, which is strictly prohibited by social convention. Ajāmila, a qualified brāhmaṇa youth, lost all his brahminical qualities because of his association with a prostitute, but he was ultimately saved because he had begun the process of bhakti-yoga. Therefore in the previous verse, Śukadeva Gosvāmī spoke of the person who has only once surrendered himself at the lotus feet of the Lord ( manaḥ kṛṣṇa-padāravindayoḥ ) or has just begun the bhakti-yoga process. Bhakti-yoga begins with śravaṇaṁ kīrtanaṁ viṣṇoḥ, hearing and chanting of Lord Viṣṇu’s names, as in the mahā-mantra — Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Chanting is the beginning of bhakti-yoga. Therefore Śrī Caitanya Mahāprabhu declares:

A
Ajāmila

FAQs

This verse states that Ajāmila, though a brāhmaṇa, lost his sadācāra (proper conduct) because he became polluted by association with a maidservant, showing how destructive wrong association can be.

Śukadeva sets the moral and narrative foundation of Ajāmila’s case: even one born into dharma can degrade through improper association—preparing the listener for the later teaching on repentance, devotion, and the Lord’s mercy.

Choose uplifting company, guard the senses, and keep steady devotional practices; the verse highlights that character is strongly shaped by association.