Shloka 57

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

Devanagari script

अयं हि श्रुतसम्पन्न: शीलवृत्तगुणालय: । धृतव्रतो मृदुर्दान्त: सत्यवाङ्‍मन्त्रविच्छुचि: ॥ ५६ ॥ गुर्वग्‍न्यतिथिवृद्धानां शुश्रूषुरनहङ्‌कृत: । सर्वभूतसुहृत्साधुर्मितवागनसूयक: ॥ ५७ ॥

Transliteration

ayaṁ hi śruta-sampannaḥ śīla-vṛtta-guṇālayaḥ dhṛta-vrato mṛdur dāntaḥ satya-vāṅ mantra-vic chuciḥ

Translation

అతడు గురువు, అగ్నిదేవుడు, అతిథులు మరియు ఇంటి పెద్దల సేవలో నిత్యం నిమగ్నుడై, అహంకారరహితుడై ఉండేవాడు. సమస్త జీవుల పట్ల మైత్రీగల సజ్జనుడు, మితభాషి, అసూయలేనివాడు.

Synonyms

• गुरु-अग्नि-अतिथि-वृद्धानाम्: of teachers, sacred fires, guests, and elders
• गुरु-अग्नि-अतिथि-वृद्धानाम्: Sambandha (सम्बन्ध/Genitive relation)
• Type: Noun
• Root: गुरु (प्रातिपदिक) + अग्नि (प्रातिपदिक) + अतिथि (प्रातिपदिक) + वृद्ध (√वृध् धातु, क्त; प्रातिपदिक)
• Form: पुंलिङ्गे षष्ठी-बहुवचनम् (Masculine, Genitive, Plural); समासः—द्वन्द्वः (समाहार/इतरेतर; ‘of gurus, fires, guests, and elders’)

• शुश्रूषुः: eager to serve (attend upon)
• शुश्रूषुः: Karta-anvaya (कर्तृविशेषण)
• Type: Adjective
• Root: śuśrūṣu (√श्रु धातु; सन्/इच्छार्थक-प्रातिपदिक)
• Form: पुंलिङ्गे प्रथमा-एकवचनम्; विशेषण; इच्छार्थक (desiderative sense: ‘desirous to serve/hear’)

• अनहङ्कृतः: without pride, humble
• अनहङ्कृतः: Karta-anvaya (कर्तृविशेषण)
• Type: Adjective
• Root: an-ahaṅkṛta (अहङ्कार + √कृ धातु, क्त; प्रातिपदिक)
• Form: पुंलिङ्गे प्रथमा-एकवचनम्; विशेषण; नञ्-समास/नकारार्थ (without ego)

• सर्व-भूत-सुहृत्: friend of all beings
• सर्व-भूत-सुहृत्: Karta-anvaya (कर्तृविशेषण)
• Type: Adjective
• Root: सर्व (प्रातिपदिक) + भूत (√भू धातु, क्त; प्रातिपदिक) + सुहृत् (प्रातिपदिक)
• Form: पुंलिङ्गे प्रथमा-एकवचनम्; विशेषण; समासः—तत्पुरुषः (सर्वेषां भूतानां सुहृत् = friend of all beings)

• साधुः: virtuous, good
• साधुः: Karta-anvaya (कर्तृविशेषण)
• Type: Adjective
• Root: sādhu (प्रातिपदिक)
• Form: पुंलिङ्गे प्रथमा-एकवचनम्; विशेषण

• मित-वाक्: moderate in speech
• मित-वाक्: Karta-anvaya (कर्तृविशेषण)
• Type: Adjective
• Root: मित (√मा धातु, क्त; प्रातिपदिक) + वाच्/वाक् (प्रातिपदिक)
• Form: पुंलिङ्गे प्रथमा-एकवचनम्; विशेषण; समासः—तत्पुरुषः (मिता वाक् यस्य = measured in speech)

• अनसूयकः: non-envious, not censorious
• अनसूयकः: Karta-anvaya (कर्तृविशेषण)
• Type: Adjective
• Root: anasūyaka (अन् + असूयक; प्रातिपदिक)
• Form: पुंलिङ्गे प्रथमा-एकवचनम्; विशेषण; नञर्थ (non-envious, not fault-finding)

Purport

The order carriers of Yamarāja, the Yamadūtas, are explaining the factual position of piety and impiety and how a living entity is entangled in this material world. Describing the history of Ajāmila’s life, the Yamadūtas relate that in the beginning he was a learned scholar of the Vedic literature. He was well-behaved, neat and clean, and very kind to everyone. In fact, he had all good qualities. In other words, he was like a perfect brāhmaṇa. A brāhmaṇa is expected to be perfectly pious, to follow all the regulative principles and to have all good qualities. The symptoms of piety are explained in these verses. Śrīla Vīrarāghava Ācārya comments that dhṛta-vrata means dhṛtaṁ vrataṁ strī-saṅga-rāhityātmaka-brahmacarya-rūpam. In other words, Ajāmila followed the rules and regulations of celibacy as a perfect brahmacārī and was very softhearted, truthful, clean and pure. How he fell down in spite of all these qualities and thus came to be threatened with punishment by Yamarāja will be described in the following verses.

Characters & Entities

• Ajāmila

FAQs

What are the qualities of a righteous person described in Srimad Bhagavatam Canto 6?

These verses list scriptural learning, good character, steady vows, gentleness, self-control, truthfulness, mantra-knowledge, purity, humble service to guru, sacred duties, guests and elders, friendliness to all beings, measured speech, and freedom from envy.

Why does Śukadeva Gosvāmī describe Ajāmila as so virtuous in the Ajāmila story?

Śukadeva highlights Ajāmila’s original brahminical virtues to show the contrast with his later fall, and to emphasize the extraordinary power of the Lord’s name and mercy that can deliver even one who has deviated.

How can I apply “mita-vāk” (measured speech) and “anasūyaka” (non-enviousness) in modern life?

Speak only what is true, beneficial, and timely, and avoid reactive criticism; cultivate goodwill by seeing others as souls, practicing gratitude, and choosing constructive counsel over fault-finding.