Shloka 36

Ajāmila Delivered: Viṣṇudūtas Establish the Supremacy of the Holy Name

Devanagari script

विमुच्य तमिमं बन्धमविद्याकामकर्मजम् । सर्वभूतसुहृच्छान्तो मैत्र: करुण आत्मवान् ॥ ३६ ॥ मोचये ग्रस्तमात्मानं योषिन्मय्यात्ममायया । विक्रीडितो ययैवाहं क्रीडामृग इवाधम: ॥ ३७ ॥

Transliteration

vimucya tam imaṁ bandham avidyā-kāma-karmajam sarva-bhūta-suhṛc chānto maitraḥ karuṇa ātmavān

Translation

Dahil sa pag-aakalang ang sarili ay ang katawan, sumisibol ang kamangmangan; mula rito ang pagnanasa; at mula sa pagnanasa ang mabuti at masamang gawa—ito ang pagkakagapos sa materya. Ngayon ay kakalagin ko ang gapos na ito na bunga ng avidyā-kāma-karma; magiging mapayapa, mahabagin, at mabuting kaibigan ng lahat ng nilalang, may pagpipigil-sa-sarili, at palalayain ang aking sarili na nilamon ng ātma-māyā sa anyo ng babae.

Synonyms

• vimucya: having freed
• vimucya: Purvakala (पूर्वकालः/Anterior action)
• Type: Verb
• Root: vi- (उपसर्ग) + muc (धातु) + lyap (कृदन्त)
• Form: ल्यप्-प्रत्ययान्त अव्ययकृदन्त (gerund/absolutive): ‘having released’

• tam: that
• tam: Karma (कर्म/Object)
• Type: Noun
• Root: tad (प्रातिपदिक/सर्वनाम)
• Form: पुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन

• imam: this
• imam: Karma (कर्म/Object)
• Type: Noun
• Root: idam (प्रातिपदिक/सर्वनाम)
• Form: पुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन

• bandham: bondage
• bandham: Karma (कर्म/Object)
• Type: Noun
• Root: bandha (प्रातिपदिक)
• Form: पुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन

• avidyā-kāma-karmajam: born of ignorance, desire, and karma
• avidyā-kāma-karmajam: Karma (कर्म/Object qualifier)
• Type: Adjective
• Root: avidyā (प्रातिपदिक) + kāma (प्रातिपदिक) + karma (प्रातिपदिक) + ja (प्रातिपदिक)
• Form: बहुपद-तत्पुरुषः (‘born of ignorance, desire, and action’); पुंलिङ्ग, द्वितीया (2nd/द्वितीया), एकवचन; विशेषण (of ‘bandham’)

• sarva-bhūta-suhṛt: friend of all beings
• sarva-bhūta-suhṛt: Karta (कर्ता/Subject complement)
• Type: Noun
• Root: sarva (प्रातिपदिक) + bhūta (प्रातिपदिक) + suhṛd (प्रातिपदिक)
• Form: षष्ठी-तत्पुरुषः (‘friend of all beings’); पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन

• śāntaḥ: peaceful
• śāntaḥ: Karta (कर्ता/Subject qualifier)
• Type: Adjective
• Root: śānta (कृदन्त; śam धातु + क्त)
• Form: क्त-प्रत्ययान्त कृदन्त; पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; विशेषण

• maitraḥ: friendly
• maitraḥ: Karta (कर्ता/Subject qualifier)
• Type: Adjective
• Root: maitra (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; विशेषण

• karuṇaḥ: compassionate
• karuṇaḥ: Karta (कर्ता/Subject qualifier)
• Type: Adjective
• Root: karuṇa (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; विशेषण

• ātmavān: self-controlled/self-possessed
• ātmavān: Karta (कर्ता/Subject qualifier)
• Type: Adjective
• Root: ātman (प्रातिपदिक) + -vant (तद्धित)
• Form: वन्-प्रत्ययान्त; पुंलिङ्ग, प्रथमा (1st/प्रथमा), एकवचन; विशेषण (‘self-possessed’)

Purport

This should be the standard of determination for all Kṛṣṇa conscious persons. A Kṛṣṇa conscious person should free himself from the clutches of māyā, and he should also be compassionate to all others suffering in those clutches. The activities of the Kṛṣṇa consciousness movement are meant not only for oneself but for others also. This is the perfection of Kṛṣṇa consciousness. One who is interested in his own salvation is not as advanced in Kṛṣṇa consciousness as one who feels compassion for others and who therefore propagates the Kṛṣṇa consciousness movement. Such an advanced devotee will never fall down, for Kṛṣṇa will give him special protection. That is the sum and substance of the Kṛṣṇa consciousness movement. Everyone is like a play toy in the hands of the illusory energy and is acting as she moves him. One should come to Kṛṣṇa consciousness to release oneself and also to release others.

Characters & Entities

• Ajāmila

FAQs

What does the Srimad Bhagavatam say about bondage caused by ignorance and desire?

This verse states that material bondage arises from avidyā (ignorance), kāma (desire), and karma (fruitive action), and that one should seek freedom by renouncing that chain.

Why did Ajāmila pray to become friendly and compassionate to all beings?

After realizing how he was saved from Yamadūtas by the Lord’s mercy, Ajāmila aspires for the qualities of a purified devotee—peaceful, self-controlled, and a well-wisher of all—rather than returning to selfish life.

How can I apply this teaching in modern life?

Reduce desire-driven habits, act less for egoic gain, and deliberately cultivate compassion—seeing others as souls—while practicing devotion that brings inner peace and self-mastery.