Srimad Bhagavatam – day 318
Nārayanaya namah
Niśamya mriyamāṇasya bhruvato hari-kīrtanam
Bhartur nāma mahārāja pārṣadāḥ sahasāpatan
O emperor! Ajāmila uttered the Lord’s name exactly at the moment of death! Hearing Nārāyana’s name, Vishnu’s attendants assumed that he is calling their Lord. Hence they instantly arrived”.
Hearing this story, many argue that they will continue their sinful activities throughout life and at the moment of death, call out “Nārāyana” or “Krishna” as it is sufficient enough to grant merit. But shouldn’t the Lord’s name come to their memory exactly in the last moment? Have they considered this?
“Having thrown the noose around Ajāmila’s subtle body, Yama’s attendants were dragging it out from his heart, when Vishnu’s attendants arrived and vehemently stopped them.
Addressing Vishnu’s attendants who were hampering their work, Yama’s attendants asked, “Who are you? Who has given you the audacity to question Lord Yama’s orders? Do you realize the greatness of Lord Yama? Who is your master? From where have you come? Do you realize the power of our noose? Why do you choose to block our path and obstruct our task? Could you perchance be some Devatas? Or are you some accomplished beings? Why have you adorned your body with crown and ear-rings? Why do your eyes resemble lotus petals?”
Vishnu’s attendants resemble Vishnu in appearance. Yama’s attendants resemble Yama, the God of death.
“All of you are shining radiantly with resplendent crown, glittering ear-rings, golden yellow silken garments, garland of lotuses around your neck and your four arms in which you hold bow, quiver, conch, mace, lotus, discus and sword. You perfectly resemble the Supreme Lord Nārāyaṇa. Your illumination dispels darkness in all direction. Please tell us, who are you? From where does this illumination emerge? Why do you seek to obstruct our task?”
Hearing these questions, Vishnu’s attendants laughed loudly. With deep voice that resembled thundering clouds, they asked, “If you truly are Yama’s attendants, then please list out the form, rules and characteristics of righteousness (dharma). What is the basis for dharma? What are the rules for issuing punishments? How do you identify a sinner who deserves punishment? Can you categorically declare that all humans who engage in sinful activities as sinners who deserve punishment?”
Yama’s attendants replied,
“Veda-praṇihito dharmo hy adharmah tad-viparyayaḥ
vedo nārāyaṇaḥ sākṣāt svayambhūr iti śuśruma
Obligatory duties prescribed by the self-manifested Vedas, are righteous (dharma) activities. Activities condemned by Vedas are unrighteous (adharma). Elders declare that the self-originated Vedas are the form of Lord Nārāyaṇa.
Nārāyaṇa, the transcendental Lord, uses the activities of the three attributes of Nature to create living beings. Based on their eligibility he awards them suitable bodies, names and forms.
Sun, fire, space, wind, senses, moon, twilight (sandhya) times, night, day, directions, water, earth, time and dharma are the eternal witnesses to the activities of the conditioned soul who is awarded a gross body. They eternally witness his sinful activities which ultimately become the cause for the punishments to be undergone by him. All those who indulge in sinful deeds are eligible for being punished in accordance to their sins.
O virtuous beings! Influenced by the three attributes of Nature (trigunas), the living beings are filled with feelings of ‘I and mine’ towards the gross body.”
Sri Swamiji says: Remember that Yama is known as Yama-dharma. Hence his attendants, who possess expertise in this knowledge, are explaining the rules of righteousness (dharma) in detail. There is a misconception that thinking of Yama’s attendants causes inauspiciousness. The truth is that thinking about them is equivalent of thinking about dharma. They are personification of dharma.
They continued, “Those who are filled with feelings of ‘I and mine’ towards the gross body cannot abstain from fruitive activities. Every action is performed with the feeling, “I am the doer of this task”. As a result of this thought, merits and sins accrue to them along with their resultant fruits.
yena yāvān yathādharmah adharmo veha samīhitaḥ
sa eva tat-phalaṁ bhuṅkte tathā tāvad amutra vai”