King Indra Steals the Sacrificial Horse

Afraid of losing his position as the ruler of the heavenly planets, Indra disguises himself to thwart King Prthu's sacrifice.

tam atrir bhagavān aikṣat tvaramāṅaṁ vihāyasā āmuktam iva pākhaṅḍaṁ yo 'dharme dharma-vibhramaḥ

tam—King Indra; atriḥ—the sage Atri; bhagavān—most powerful; aikṣat—could see; tvaramāṅam—moving very hastily; vihāyasā—in outer space; āmuktam iva—like a liberated person; pākhaṅḍam—imposter; yaḥ—one who; adharme—in irreligion; dharma—religion; vibhramaḥ—mistaking.

When King Indra was taking away the horse, he dressed himself to appear as a liberated person. Actually this dress was a form of cheating, for it falsely created an impression of religion. When Indra went into outer space in this way, the great sage Atri saw him and understood the whole situation.

PURPORT: The word pākhaṅḍa used in this verse is sometimes pronounced pāṣaṅḍa. Both of these words indicate an imposter who presents himself as a very religious person but in actuality is sinful. Indra took up the saffron-colored dress as a way of cheating others. This saffron dress has been misused by many imposters who present themselves as liberated persons or incarnations of God. In this way people are cheated. As we have mentioned many times, the conditioned soul has a tendency to cheat; therefore this quality is also visible in a person like King Indra. It is understood that even King Indra is not liberated from the clutches of material contamination. Thus the words āmuktam iva, meaning "as if he were liberated," are used. The saffron dress worn by a sannyāsī announces to the world that he has renounced all worldly affairs and is simply engaged in the service of the Lord. Such a devotee is actually a sannyāsī, or liberated person. In Bhagavad-gītā (6.1) it is said:

anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ sa sannyāsī ca yogī ca na niragnir na cākriyaḥ

"One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work."

In other words, one who offers the results of his activities to the Supreme Personality of Godhead is actually a sannyāsī and yogī. Cheating sannyāsīs and yogīs have existed since the time of Pṛthu Mahārāja's sacrifice. This cheating was very foolishly introduced by King Indra. In some ages such cheating is very prominent, and in other ages not so prominent. It is the duty of a sannyāsī to be very cautious because, as stated by Lord Caitanya, sannyāsīra alpa chidra sarva-loke gāya: a little spot in a sannyāsī's character will be magnified by the public (Cc. Madhya 12.51). Therefore, unless one is very sincere and serious, he should not take up the order of sannyāsa. One should not use this order as a means to cheat the public. It is better not to take up sannyāsa in this Age of Kali because provocations are very strong in this age. Only a very exalted person advanced in spiritual understanding should attempt to take up sannyāsa. One should not adopt this order as a means of livelihood or for some material purpose.

atriṅā codito hantuṁ pṛthu-putro mahā-rathaḥ anvadhāvata saṅkruddhas tiṣṭha tiṣṭheti cābravīt

atriṅā—by the great sage Atri; coditaḥ—being encouraged; hantum—to kill; pṛthu-putraḥ—the son of King Pṛthu; mahā-rathaḥ—a great hero; anvadhāvata—followed; saṅkruddhaḥ—being very angry; tiṣṭha tiṣṭha—just wait, just wait; iti—thus; ca—also; abravīt—he said.

When the son of King Prthu was informed by Atri of King Indra's trick, he immediately became very angry and followed Indra to kill him, calling, "Wait! Wait!"

PURPORT: The words tiṣṭha tiṣṭha are used by a kṣatriya when he challenges his enemy. When fighting, a kṣatriya cannot flee from the battlefield. However, when a kṣatriya out of cowardice flees from the battlefield, showing his back to his enemy, he is challenged with the words tiṣṭha tiṣṭha. A real kṣatriya does not kill his enemy from behind, nor does a real kṣatriya turn his back on the battlefield. According to kṣatriya principle and spirit, one either attains victory or dies on the battlefield. Although King Indra was very exalted, being the king of heaven, he became degraded due to his stealing the horse intended for sacrifice. Therefore he fled without observing the kṣatriya principles, and the son of Pṛthu had to challenge him with the words tiṣṭha tiṣṭha.

taṁ tādṛśākṛtiṁ vīkṣya mene dharmaṁ śarīriṅam jaṭilaṁ bhasmanācchannaṁ tasmai bāṅaṁ na muñcati

tam—him; tādṛśa-ākṛtim—in such dress; vīkṣya—after seeing; mene—considered; dharmam—pious or religious; śarīriṅam—having a body; jaṭilam—having knotted hair; bhasmanā—by ashes; ācchannam—smeared all over the body; tasmai—unto him; bāṅam—arrow; na—not; muñcati—he did release.

King Indra was fraudulently dressed as a sannyasi, having knotted his hair on his head and smeared ashes all over his body. Upon seeing such dress, the son of King Prthu considered Indra a religious man and pious sannyasi. Therefore he did not release his arrows.

vadhān nivṛttaṁ taṁ bhūyo hantave 'trir acodayat jahi yajña-hanaṁ tāta mahendraṁ vibudhādhamam

vadhāt—from killing; nivṛttam—stopped; tam—the son of Pṛthu; bhūyaḥ—again; hantave—for the purpose of killing; atriḥ—the great sage Atri; acodayat—encouraged; jahi—kill; yajña-hanam—one who impeded the performance of a yajña; tāta—my dear son; mahā-indram—the great heavenly King Indra; vibudha-adhamam—the lowest of all demigods.

When Atri Muni saw that the son of King Prthu did not kill Indra but returned deceived by him, (6) Atri Muni again instructed him to kill the heavenly King because he thought that Indra had become the lowliest of all demigods due to his impeding the execution of King Prthu's sacrifice.

evaṁ vainya-sutaḥ proktas tvaramāṅaṁ vihāyasā anvadravad abhikruddho rāvaṅaṁ gṛdhra-rāḍ iva

evam—thus; vainya-sutaḥ—the son of King Pṛthu; proktaḥ—being ordered; tvaramāṅam—Indra, who was moving hastily; vihāyasā—in the sky; anvadravat—began to chase; abhikruddhaḥ—being very angry; rāvaṅam—Rāvaṅa; gṛdhra-rāṭ—the king of vultures; iva—like.

Being thus informed, the grandson of King Vena immediately began to follow Indra, who was fleeing through the sky in great haste. He was very angry with him, and he chased him just as the king of the vultures chased Ravana.

so 'śvaṁ rūpaṁ ca tad dhitvā tasmā antarhitaḥ svarāṭ vīraḥ sva-paśum ādāya pitur yajñam upeyivān

saḥ—King Indra; aśvam—the horse; rūpam—the false dress of a saintly person; ca—also; tat—that; hitvā—giving up; tasmai—for him; antarhitaḥ—disappeared; sva-rāṭ—Indra; vīraḥ—the great hero; sva-paśum—his animal; ādāya—having taken; pituḥ—of his father; yajñam—to the sacrifice; upeyivān—he came back.

When Indra saw that the son of Prthu was chasing him, he immediately abandoned his false dress and left the horse. Indeed, he disappeared from that very spot, and the great hero, the son of Maharaja Prthu, returned the horse to his father's sacrificial arena.

tat tasya cādbhutaṁ karma vicakṣya paramarṣayaḥ nāmadheyaṁ dadus tasmai vijitāśva iti prabho

tat—that; tasya—his; ca—also; adbhutam—wonderful; karma—activity; vicakṣya—after observing; parama-ṛṣayaḥ—the great sages; nāmadheyam—the name; daduḥ—they offered; tasmai—to him; vijita-aśvaḥ—Vijitāśva (he who has won the horse); iti—thus; prabho—my dear Lord Vidura.

My dear Lord Vidura, when the great sages observed the wonderful prowess of the son of King Prthu, they all agreed to give him the name Vijitāśva.

upasṛjya tamas tīvraṁ jahārāśvaṁ punar hariḥ caṣāla-yūpataś channo hiraṅya-raśanaṁ vibhuḥ

upasṛjya—creating; tamaḥ—darkness; tīvram—dense; jahāra—took away; aśvam—the horse; punaḥ—again; hariḥ—King Indra; caṣāla-yūpataḥ—from the wooden instrument where the animals were sacrificed; channaḥ—being covered; hiraṅya-raśanam—tied with a gold chain; vibhuḥ—very powerful.

My dear Vidura, Indra, being the king of heaven and very powerful, immediately brought a dense darkness upon the sacrificial arena. Covering the whole scene in this way, he again took away the horse, which was chained with golden shackles near the wooden instrument where animals were sacrificed.

atriḥ sandarśayām āsa tvaramāṅaṁ vihāyasā kapāla-khaṭvāṅga-dharaṁ vīro nainam abādhata

atriḥ—the great sage Atri; sandarśayām āsa—caused to see; tvaramāṅam—going very hastily; vihāyasā—in the sky; kapāla-khaṭvāṅga—a staff with a skull at the top; dharam—who carried; vīraḥ—the hero (King Pṛthu's son); na—not; enam—the king of heaven, Indra; abādhata—killed.

The great sage Atri again pointed out to the son of King Prthu that Indra was fleeing through the sky. The great hero, the son of Prthu, chased him again. But when he saw that Indra was carrying in his hand a staff with a skull at the top and was again wearing the dress of a sannyasi, he still chose not to kill him.

atriṅā coditas tasmai sandadhe viśikhaṁ ruṣā so 'śvaṁ rūpaṁ ca tad dhitvā tasthāv antarhitaḥ svarāṭ

atriṅā—by the great sage Atri; coditaḥ—inspired; tasmai—for Lord Indra; sandadhe—fixed; viśikham—his arrow; ruṣā—out of great anger; saḥ—King Indra; aśvam—horse; rūpam—the dress of a sannyāsī; ca—also; tat—that; hitvā—giving up; tasthau—he remained there; antarhitaḥ—invisible; sva-rāṭ—the independent Indra.

When the great sage Atri again gave directions, the son of King Prthu became very angry and placed an arrow on his bow. Upon seeing this, King Indra immediately abandoned the false dress of a sannyasi and, giving up the horse, made himself invisible.

vīraś cāśvam upādāya pitṛ-yajñam athāvrajat tad avadyaṁ hare rūpaṁ jagṛhur jñāna-durbalāḥ

vīraḥ—the son of King Pṛthu; ca—also; aśvam—the horse; upādāya—taking; pitṛ-yajñam—to the sacrificial arena of his father; atha—thereafter; avrajat—went; tat—that; avadyam—abominable; hareḥ—of Indra; rūpam—dress; jagṛhuḥ—adopted; jñāna-durbalāḥ—those with a poor fund of knowledge.

Then the great hero, Vijitāśva, the son of King Prthu, again took the horse and returned to his father's sacrificial arena. Since that time, certain men with a poor fund of knowledge have adopted the dress of a false sannyasi. It was King Indra who introduced this.

PURPORT: Since time immemorial, the sannyāsa order has carried the tridaṅḍa. Later Śaṅkarācārya introduced the ekadaṅḍi-sannyāsa. A tridaṅḍi-sannyāsī is a Vaiṣṅava sannyāsī, and an ekadaṅḍi-sannyāsī is a Māyāvādī sannyāsī. There are many other types of sannyāsīs, who are not approved by Vedic rituals. A type of pseudo-sannyāsa was introduced by Indra when he tried to hide himself from the attack of Vijitāśva, the great son of King Pṛthu. Now there are many different types of sannyāsīs. Some of them go naked, and some of them, generally known as kāpālika, carry a skull and trident. All of them were introduced under some meaningless circumstances, and those who have a poor fund of knowledge accept these false sannyāsīs and their pretenses, although they are not bona fide guides to spiritual advancement. At the present moment some missionary institutions, without referring to the Vedic rituals, have introduced some sannyāsīs who engage in sinful activities. The sinful activities forbidden by the śāstras are illicit sex, intoxication, meat-eating and gambling. These so-called sannyāsīs indulge in all these activities. They eat meat and flesh, fish, eggs and just about everything. They sometimes drink with the excuse that without alcohol, fish and meat, it is impossible to remain in the cold countries near the Arctic zone. These sannyāsīs introduce all these sinful activities in the name of serving the poor, and consequently poor animals are cut to pieces and go into the bellies of these sannyāsīs. As described in the following verses, such sannyāsīs are pākhaṅḍīs. Vedic literature states that a person who puts Lord Nārāyaṅa on the level with Lord Śiva or Lord Brahmā immediately becomes a pākhaṅḍī. As stated in the Purāṅas:

yas tu nārāyaṅaṁ devaṁ brahma-rudrādi-daivataiḥ samatvenaiva vīkṣeta sa pāṣaṅḍī bhaved dhruvam [Cc Madhya 18.116]

In Kali-yuga the pākhaṅḍīs are very prominent. However, Lord Śrī Caitanya Mahāprabhu has tried to kill all these pākhaṅḍīs by introducing His saṅkīrtana movement. Those who take advantage of this saṅkīrtana movement of the International Society for Krishna Consciousness will be able to save themselves from the influence of these pākhaṅḍīs.

yāni rūpāṅi jagṛhe indro haya-jihīrṣayā tāni pāpasya khaṅḍāni liṅgaṁ khaṅḍam ihocyate

yāni—all those which; rūpāṅi—forms; jagṛhe—accepted; indraḥ—the king of heaven; haya—the horse; jihīrṣayā—with a desire to steal; tāni—all those; pāpasya—of sinful activities; khaṅḍāni—signs; liṅgam—the symbol; khaṅḍam—the word khaṅḍa; iha—here; ucyate—is said.

Whatever different forms Indra assumed as a mendicant because of his desire to seize the horse were symbols of atheistic philosophy.

PURPORT: According to Vedic civilization, sannyāsa is one of the essential items in the program of the varṅa-āśrama institution. One should accept sannyāsa according to the paramparā system of the ācāryas. At the present moment, however, many so-called sannyāsīs or mendicants have no understanding of God consciousness. Such sannyāsa was introduced by Indra because of his jealousy of Mahārāja Pṛthu, and what he introduced is again appearing in the Age of Kali. Practically none of the sannyāsīs in this age are bona fide. No one can introduce any new system into the Vedic way of life; if one does so out of malice, he is to be known as a pāṣaṅḍī, or atheist. In the Vaiṣṅava Tantra it is said:

yas tu nārāyaṅaṁ devaṁ brahma-rudrādi-daivataiḥ samatvenaivva vīkṣeta sa pāṣaṅḍī bhaved dhruvam [Cc Madhya 18.116]

Although it is forbidden, there are many pāṣaṅḍīs who coin terms like daridra-nārāyaṅa and svāmi-nārāyaṅa, although not even such demigods as Brahmā and Śiva can be equal to Nārāyaṅa.

evam indre haraty aśvaṁ vainya-yajña-jighāṁsayā tad-gṛhīta-visṛṣṭeṣu pākhaṅḍeṣu matir nṛṅām

dharma ity upadharmeṣu nagna-rakta-paṭādiṣu prāyeṅa sajjate bhrāntyā peśaleṣu ca vāgmiṣu

evam—thus; indre—when the king of heaven; harati—stole; aśvam—the horse; vainya—of the son of King Vena; yajña—the sacrifice; jighāṁsayā—with a desire to stop; tat—by him; gṛhīta—accepted; visṛṣṭeṣu—abandoned; pākhaṅḍeṣu—towards the sinful dress; matiḥ—attraction; nṛṅām—of the people in general; dharmaḥ—system of religion; iti—thus; upadharmeṣu—towards false religious systems; nagna—naked; rakta-paṭa—red-robed; ādiṣu—etc.; prāyeṅa—generally; sajjate—is attracted; bhrāntyā—foolishly; peśaleṣu—expert; ca—and; vāgmiṣu—eloquent.

In this way, King Indra, in order to steal the horse from King Prthu's sacrifice, adopted several orders of sannyasa. Some sannyasis go naked, and sometimes they wear red garments and pass under the name of kapalika. These are simply symbolic representations of their sinful activities. These so-called sannyasis are very much appreciated by sinful men because they are all godless atheists and very expert in putting forward arguments and reasons to support their case. We must know, however, that they are only passing as adherents of religion and are not so in fact. Unfortunately, bewildered persons accept them as religious, and being attracted to them, they spoil their life.

PURPORT: As stated in Srimad-Bhagavatam, men in this age of Kali are short-lived, devoid of spiritual knowledge, and susceptible to accept false religious systems due to their unfortunate condition. Thus they always remain mentally disturbed. The Vedic sastras practically prohibit the adoption of sannyasa in the age of Kali because less intelligent men may accept the sannyasa order for cheating purposes. Actually the only religion is the religion of surrender unto the Supreme Personality of Godhead. We must serve the Lord in Krsna consciousness. All other systems of sannyasa and religion are actually not bona fide. In this age they are simply passing for religious systems. This is most regrettable.

1) What is the significance of the saffron-colored dress worn by sannyasis?

2) According to the Bhagavad-gita, who is actually a sannyasi and yogi?

3) Why does Lord Caitanya say that a sannyasi must be very careful about how he acts?

4) Why is it better not to take up sannyasa in this age of Kali?

5) What is the significance of the words tiha tiha, used by King Prthu's son to call out to King Indra?

6) Why did Atri Muni instruct King Prthu's son to kill Indra?

7) What did Indra do when being chased by King Prthu's son?

8) What name did the sages give to King Prthu's son?

9) What is the difference between a tridai-sannyasi and an ekadai-sannyasi?

Bhakti Sastras Speak on Liberation

In reply to the entreaty of Gopa-kumara, now in the post of Brahma, the personified devotional scriptures begin to present their view on liberation.

TEXT 168

tat tattvaṁ sādaraṁ pṛṣṭās te śrī-bhāgavatādayaḥ ūcuḥ sātvata-siddhāntādy- āgamāḥ śruti-maulibhiḥ

tat—about that (liberation); tattvam—the truth; sa-ādaram—respectfully; pṛṣṭāḥ—questioned; te—they; śrī-bhāgavata-ādayaḥ—Śrīmad-Bhāgavatam and the other scriptures; ūcuḥ—said; sātvata-siddhānta-ādi—the Sātvata-siddhānta and others; āgamāḥ—Āgamas; śruti-maulibhiḥ—along with the foremost śrutis.

From those scriptures–the Srimad-Bhagavatam, the Satvata-siddhanta and other Agamas, and the foremost srutis–I respectfully asked about the truth of the matter, and they replied.

Commentary: With great respect, Gopa-kumara asked the Bhagavatam and other devotional scriptures about the true nature of liberation. He also inquired why they had responded to the discussion the way they had–first by smiling silently, then by covering their ears and leaving the assembly.

TEXT 169

śrī-bhakti-śāstrāṅy ūcuḥ labdha-brahmādhikāredaṁ mahā-gopyaṁ nidher api bhavat-sad-guṅa-sandohair ākhyāmo mukharī-kṛtāḥ

śrī-bhakti-śāstrāṅi ūcuḥ—the devotional scriptures said; labdha—O you who have achieved; brahma-adhikāra—the position of Brahmā; idam—this; mahā-gopyam—more secret; nidheḥ—than a rare treasure; api—even; bhavat—of your good self; sat-guṅa—of good qualities; sandohaiḥ—because of the multitude; ākhyāmaḥ—we shall explain; mukharī-kṛtāḥ—induced to speak freely.

The devotional scriptures said: O dear one who have achieved the post of Brahmā, this topic is more secret than a rare treasure. But we shall explain it to you, because your abundant good qualities inspire us to speak freely.

Commentary: In texts 169 through 230, the bhakti-śāstras answer. Since Gopa-kumāra holds the post of Lord Brahmā, he is worthy of the privilege to hear such elevated topics. One might argue that the secrets of devotional service should not be freely divulged to anyone, not even the lord of an entire universe, unless he is fully surrendered to the Supreme Lord and His devotees. But then Gopa-kumāra’s personal qualifications should be taken into account, especially his eagerness to engage in the Supreme Lord’s service.

TEXT 170

kvacit prastūyate ’smābhir bhagavad-bhakti-tatparaiḥ mokṣas tyājayituṁ samyag vinindya sa-paricchadaḥ

kvacit—sometimes; prastūyate—is discussed; asmābhiḥ—by us; bhagavat-bhakti—to the Supreme Lord’s devotional service; tat-paraiḥ—who are dedicated; mokṣaḥ—liberation; tyājayitum—in order to encourage its rejection; samyak—completely; vinindya—condemning; sa-paricchadaḥ—along with everything associated with it.

We who are dedicated to the Personality of Godhead’s devotional service may sometimes discuss liberation, but only to encourage people to reject it completely. When we speak of liberation we condemn it, and everything that goes with it.

Commentary: The bhakti-sastras have no business promoting liberation. But sometimes they do describe it, because people generally cannot give up attachment to something unless scientifically taught why it is undesirable. When the bhakti-sastras speak of liberation, they criticize attachment to liberation for its own sake, and attachment to jnana and the other impersonal means of striving for liberation.

TEXT 171

nirvaktuṁ bhakti-māhātmyaṁ kathyate ’syāpi tat kvacit na tu sādhya-phalatvena sukha-gandho ’pi nāsti yat

nirvaktum—to describe; bhakti—of devotional service; māhātmyam—the glories; kathyate—are described; asya—of it (liberation); api—also; tat—those; kvacit—sometimes; na—not; tu—but; sādhya—of the goal; phalatvena—as the perfection; sukha—of happiness; gandhaḥ—a trace; api—even; na asti—there is not; yat—which.

To describe the ultimate glories of devotional service, we may sometimes speak highly of mokṣa, liberation. But we do not intend to acclaim mokṣa the final goal of spiritual discipline, because in mokṣa there is not even a trace of real happiness.

Commentary: In some passages of the bhakti-śāstras, the joy found in liberation is described as being greater than any happiness in material life. The śāstras provide this information to contrast the joy of liberation with the joy of pure devotional service, which is billions of times more intense. Other than the joy of liberation, nothing can be meaningfully compared with the joy of bhakti. Properly speaking, however, the concept of “joy” in liberation is only a theoretical creation of the impersonalists. As the bhakti-śāstras declare in this verse, in liberation there is not even a trace of real happiness.

TEXT 172

yathārogye suṣuptau ca sukhaṁ mokṣe ’pi kalpyate paraṁ tv ajñāna-saṁjño ’yam anabhijña-prarocakaḥ

yathā—as; ārogye—in not being sick; suṣuptau—in deep sleep; ca—and; sukham—happiness; mokṣe—in liberation; api—also; kalpyate—is imagined; param—only; tu—but; ajñāna—of illusion; saṁjñaḥ—a designation; ayam—this; anabhijña—to ignorant people; prarocakaḥ—appealing.

The so-called happiness of liberation may be compared to the happiness of not being sick or the enjoyment of deep sleep. In fact, the very term “liberation” is a misnomer created by illusion, and it appeals only to the ignorant.

Commentary: As the scriptures like to do, they here support their proposition with analogies. Simply being free from the pain of disease is not positive happiness. Nor is there happiness in deep sleep, which is nothing but a condition of ignorance. One only imagines that in deep sleep one is happy because in that sleep one is free for a while from the mind’s flights of fancy, and from dreams and other agitations. One thinks, “I slept happily, unaware of anything.”

In the same way, one only imagines that there is happiness in liberation, a state of apparent voidness in which birth, death, and the other pains of material existence are not perceived. People praise liberation only because they are unaware of the facts. The very term “liberation” is a misnomer, as Lord Brahmā states in the Tenth Canto of Śrīmad-Bhāgavatam (10.14.26):

ajñāna-saṁjñau bhava-bandha-mokṣau dvau nāma nānyau sta ṛta-jña-bhāvāt ajasra-city ātmani kevale pare vicāryamāṅe taraṅāv ivāhanī

“The conception of material bondage and that of liberation are both signs of ignorance. They lie outside the scope of true knowledge. They cease to exist when one correctly knows that the pure spirit soul is distinct from matter and always fully conscious. Bondage and liberation then no longer have any meaning, just as day and night mean nothing for the sun.”

TEXT 173

kathañcid bhagavan-nāmā- bhāsasyāpi sa sidhyati sakṛd uccāra-mātreṅa kiṁ vā karṅa-praveśataḥ

kathañcit—somehow; bhagavat-nāma—of the names of the Supreme Lord; ābhāsasya—from a shadow; api—even; saḥ—it (liberation); sidhyati—is attained; sakṛt—once; uccāra-mātreṅa—merely by uttering; kim vā—or else; karṅa—the ears; praveśataḥ—by entering.

From even a shadow of the Lord’s names—if one somehow chants them but once, or merely if they enter the ears—liberation is easily attained.

Commentary: If even after hearing how the previous verse defines liberation one still wants to know the means to attain it, from the present statement one can learn that devotees of the Personality of Godhead achieve liberation without separate endeavor, as a mere by-product of the practice of bhakti. Furthermore, one’s service to the holy names of the Lord need not even be pure; simply nāmābhāsa, the “shadow” of chanting the Lord’s names, earns one liberation. Nāmābhāsa resembles the shadow of a real object in the world. It is the unintentional uttering—in jest, contempt, or other moods of neglect—of sounds that contain the same syllables as Lord Viṣṅu’s names. Chanting or hearing nāmābhāsa even once results in liberation. This is stated in the Sixth Canto of Śrīmad-Bhāgavatam (6.3.24):

etāvatālam agha-nirharaṅāya puṁsāṁ saṅkīrtanaṁ bhagavato guṅa-karma-nāmnām vikruśya putram aghavān yad ajāmilo ’pi nārāyaṅeti mriyamāṅa iyāya muktim

“It should therefore be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajāmila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Nārāyaṅa.” Also, at the beginning of the history of Satyatapā, Śrī Varāha Purāṅa (38.20) tells of a tiger that once approached a brāhmaṅa who was busy chanting japa while standing in water. The tiger wanted to eat the brāhmaṅa, but at that very moment the tiger was killed by a hunter. And because of hearing the names of the Supreme Lord from the mouth of the brāhmaṅa, the tiger was liberated.