rule



 
 

Canto 6

Prabhupâda Pranâti



Chapter 2: Ajâmila Delivered by the Vishnudûtas: the Motivation for the Holy Name

(1) The son of Vyâsadeva said: 'Oh King, after the servants of the Supreme Lord had heard what the Yamadûtas said, they replied as experts in the doctrine. (2) The Vishnudûtas said: 'Alas, how painful it is to see how irreligion affects the community of the knowers of dharma, to see how from those being allotted the task, sinless people unnecessarily have to undergo punishment. (3) To whom must the citizens turn for shelter if there is iniquity among those who as their protectors, endowed with all good qualities and equal to all, [want to] defend the law? (4) Whatever the better man does is copied by the rest of the population, whatever he does is by the general public accepted as the standard to follow [see also B.G. 3: 21]. (5-6) The common people, not knowing what exactly would be dharma or adharma, lie their head on his lap to sleep in peace. How can a respectable person who kindly disposed towards everyone enjoys the trust of the living beings, cause pain to the ignorant mass that as a [herd of] animal[s] surrendered to him in good faith and friendship? (7) This person here has already atoned for the sins of millions of births because he, being helpless, chanted the holy name of the Lord. That is the way to find the fortune of the Lord. (8) When he said 'Oh Nârâyana, please come', he, thus pronouncing the four syllables [nâ-râ-ya-na], realized the complete atonement for all the mischief he as a sinner perpetrated. (9-10) Irrespective the gravity of the sin one might have committed as a thief, an alcoholic, as someone who betrays a friend, as a killer of a brahmin, as someone who lusted for his guru's wife or as a murderer of a woman, a king, cows or one's father, or as any other type of sinner, one will have the attention of Lord Vishnu because of one's concern with His name. He [Vishnu] considers the chanting of the holy name the perfection of atonement [*]. (11) A sinner is not to the same degree purified by the atonement of keeping to the vows brahminically prescribed, as he is by uttering the syllables of the name of the Lord, for that repetition brings to mind the qualities of Uttamas'loka [the Lord glorified in the scriptures, compare 6.1: 16]. (12) Because the heart, despite one's penance, is not completely purified [when one does not chant His name], the mind will tire itself again on the path of temporary matters. They who are seriously interested in putting an end to their karma [see B.G. 4: 16], thus purify their existence by repeating the glories of the Lord [compare 1.2: 17]. (13) Therefore, do not try to take this man with you. Because he on his deathbed pronounced the name of the Supreme Lord, he has already put behind him all his sins [see also B.G. 7: 27 and 8: 5]. (14) Know that, whether one does it for other purposes, for fun, as entertainment or just casually, employing the name [of the Lord] of Vaikunthha carries an unlimited capacity to neutralize sin. (15) A person who has fallen, slipped, broken his bones, has been bitten, was plagued by a disease or struck otherwise, does not deserve a hellish life when he thereto happened to pronounce [the name] of the Lord [see also B.G. 8: 6]. (16) Great sages well versed in the matter prescribe heavy and light penance for [respectively] heavy and light sins. (17) But to their word vanquishing all the sinfulness by austerity, charity and vows and such, does not dissolve the effects of adharma in the heart [to have material desires or being conditioned]. That is attained [only] by serving the Lord's feet. (18) Consciously or involuntarily chanting the name of Uttamas'loka burns to ashes the sins of a person, just like fire does with dry grass. (19) A mantra uttered, just like a powerful medicine taken, manifests its potency even when it somehow or other is used the proper way by an ignorant person.'

(20) S'rî S'uka said: 'They [the Vishnudûtas], thus perfectly making sure what dharma is in terms of devotional service, oh King, released him from the noose of Yamarâja and rescued him from the clutches of death. (21) Oh subduer of the enemies, the Yamadûtas, thus put in their place, went to the abode of Yamarâja to inform him faithfully in detail about everything that had passed. (22) The brahmin released from the noose, now free from fear, regained his composure and, most pleased to see them, offered his respects bowing his head before the servants of Vishnu.A good death - William Blake (23) But the servants of the Supreme Personality understanding, oh sinless one, that he wanted to say something, suddenly disappeared from sight. (24-25) Ajâmila who, because of the talks of Vishnu's and Yamarâja's servants about Lord Hari, had learned more about what being pure of dharma in relation to the Lord [the Bhâgavatam] meant, how that is described in the three Vedas and how someone conditioned by the modes of nature in devotion unto the Supreme Lord immediately finds purification by listening to the glorification of His name, greatly regretted all the evil deeds he remembered: (26) 'Alas, because I lost the control over myself making babies with this low class woman, I destroyed all my brahminical qualities and ended up in utter misery. (27) Honest men will condemn him who has abandoned his chaste young wife to associate with an unchaste maid given to drinking. Doomed I am having fallen in sin and having defamed my family! (28) My helpless old father and mother with no other relative to look after them, were distressed when I, as ungrateful as a classless person, alas gave up on them. (29) Clearly I will fall into the most terrible hell where those, who full of lust broke with the dharma, have to undergo the retribution of Yamarâja. (30) Have I been dreaming or did I witness a miracle here? Where have all those gone now who were dragging me away with the noose in their hands? (31) And where have those four perfect personalities of extreme beauty gone to who released me when I, being captured in ropes, was carried away to hell? (32) Because of seeing these exalted devotees, matters for me had to take a positive turn, despite my misfortune. (33) How else would a man, impurely engaged with a lower class woman, on his deathbed be capable of having his tongue speak the holy name of the Lord of Vaikunthha? (34) Where am I, as a cheater, sinner personified and a shameless destroyer of his own culture, with this all-auspicious name of Lord Nârâyana? (35) I, who was thus engaged, am decided to gain control over my senses, mind and breath, so that my soul not again will drown in the darkness of ignorance. (36-37) Freeing myself from this bondage to karmic actions because of ignorance and lust, I will be a self-realized, most kind, merciful and peaceful friend of all living entities and will disentangle my soul from the trap of being caught in mâyâ in the form of a woman, a woman who, in my fallen state, played with me like with a pet animal. (38) Thus giving up on the 'I' and 'mine' of the body and the matters related to it, I will, without the falsehood, in meditation on the purpose, devote my mind to the Supreme Lord by means of the purifying singing of His name and such.'

(39)
 Freed from all bondage by only a moment associating with the saintly devotees, he thus relinquished the idea of a material life and went to the place where the Ganges enters the plains [Hardvar as 'the doorway to Hari']. (40) Residing there in an abode for disciplining the spirit [an ashram or temple] he, engaging in yoga exercises, turned inwards away from his senses and fixed his mind on the true self. (41) Fully absorbed in that self he detached himself from the [direction of] the modes [from time], and devoted himself to the Absolute in the form of the Lord who is pure consciousness. (42) As soon as his mind and intelligence found their anchor, he saw in front of him the very same [four divine] personalities he formerly had seen, whereupon the brahmin reverentially bowed his head. (43) At that holy place at the Ganges seeing them, he immediately gave up his vehicle of time, his body, to assume the original spiritual form [svarûpa] befitting an associate of the Lord. (44) The man of knowledge, together with the servants of the Lord, then boarded a celestial chariot [vimâna] made of gold and went to heaven where the husband of the Goddess of Fortune [Vishnu] resides. (45) He who had forsaken all dharma, who had married a low class maid, had fallen into abominable activities, had broken with all his vows and had landed in a hellish life, thus immediately found liberation the moment he relied on the name of the Supreme Lord. (46) In order not to get attached again to fruitful activities there is, for persons desiring to escape from material bondage, therefore no better means to cut with the karmic consequence than the repeated singing of the name of Him who is the refuge of all holy places. All other means lead to a mind contaminated by passion and ignorance. (47-48) Any person who with faith hears about or with great devotion recounts this confidential history, which frees one from all sins, will not be judged by the servants of Yamarâja and be led to hell, but will be welcomed in the spiritual world of Vishnu, whatever inauspicious thing [he did in his material life]. (49) When Ajâmila at the time of his death by holding on to the name of the Lord went to heaven, even though he meant his son, then what would that mean for the one who with love and faith holds on to the name?'

 

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Third revised edition, loaded August 14, 2018.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The son of Vyâsadeva said: 'Oh King, after the servants of the Supreme Lord had heard what the Yamadûtas said, they replied as experts in the doctrine.
The son of Vyâsadeva said: 'O King, the servants of the Supreme Lord having heard what the Yamadûtas said then replied them in proper terms, good as they were in argument and logic. (Vedabase)

 

Text 2

The Vishnudûtas said: 'Alas, how painful it is to see how irreligion affects the community of the knowers of dharma, to see how from those being allotted the task, sinless people unnecessarily have to undergo punishment.

The Vishnudûtas said: 'Alas, how painful it is to see how irreligion affects the dharmic community, to see how from those being allotted the task, sinless people have to undergo punishment unnecessarily.  (Vedabase)

 

Text 3

To whom must the citizens turn for shelter if there is iniquity among those who as their protectors, endowed with all good qualities and equal to all, [want to] defend the law?

To whom must the citizens go for shelter if there is wrongdoing among those who as the protectors of the citizens, endowed with all good qualities and equal to all, are to give instruction? (Vedabase)

 

Text 4

Whatever the better man does is copied by the rest of the population, whatever he does is by the general public accepted as the standard to follow [see also B.G. 3: 21]

Whatever the better man puts into practice is imitated by the rest because whatever he does by the general public following him is accepted as the right thing [see also B.G. 3: 21]. (Vedabase)

 

Text 5-6

The common people, not knowing what exactly would be dharma or adharma, lie their head on his lap to sleep in peace. How can a respectable person who kindly disposed towards everyone enjoys the trust of the living beings, cause pain to the ignorant mass that as a [herd of] animal[s] surrendered to him in good faith and friendship?

The mass of people, unaware of what exactly would be dharma or adharma, just like pets lay their heads in his lap to sleep in peace. How can such a person, while he with a soft heart enjoys the trust of the living beings, give pain to the unawares who surrendered themselves in good faith and friendship? (Vedabase)

 

Text 7

This person here has already atoned for the sins of millions of births because he, being helpless, chanted the holy name of the Lord. That is the way to find the fortune of the Lord.

This one here has indeed already atoned for the sins of millions of births because he, being helpless, chanted the holy name of the Lord, that is the means for liberation. (Vedabase)

  

Text 8

When he said 'Oh Nârâyana, please come', he, thus pronouncing the four syllables [nâ-râ-ya-na], realized the complete atonement for all the mischief he as a sinner perpetrated.

When he said 'O Nârâyana, please come', realized he, because he thus chanted the four syllables [nâ-râ-ya-na], the complete of atonement for all the mischief he was guilty of as a sinner. (Vedabase)

 

Text 9-10

Irrespective the gravity of the sin one might have committed as a thief, an alcoholic, as someone who betrays a friend, as a killer of a brahmin, as someone who lusted for his guru's wife or as a murderer of a woman, a king, cows or one's father, or as any other type of sinner, one will have the attention of Lord Vishnu because of one's concern with His name. He [Vishnu] considers the chanting of the holy name the perfection of atonement [*].

Irrespective the gravity of the sin one might have committed as a thief, an alcoholic, a spiteful one, a killer of a brahmin, someone who lusted for his guru's wife or a murderer of a woman, a king, cows or a father, will Lord Vishnu listen to anyone who is of that kind of concern for His name, because He considers the chanting of the holy name the perfection of atonement. (*) (Vedabase)

 

Text 11

A sinner is not to the same degree purified by the atonement of keeping to the vows brahminically prescribed, as he is by uttering the syllables of the name of the Lord, for that repetition brings to mind the qualities of Uttamas'loka [the Lord glorified in the scriptures, compare 6.1: 16].

A sinful man is not to that extend purified by the atonement in obedience to vows prescribed by the brahminical as he is by uttering the syllables of the Lord His name which remind one of the qualities of the One hailed in the scriptures [compare: 6.1: 16]. (Vedabase)

 

Text 12

Because the heart, despite one's penance, is not completely purified [when one does not chant His name], the mind will tire itself again on the path of temporary matters. They who are seriously interested in putting an end to their karma [see B.G. 4: 16], thus purify their existence by repeating the glories of the Lord [compare 1.2: 17].

Although one was of atonement, will the mind run out again on the path of the untrue, because the heart was not fully cleansed; therefore do those who are seriously interested in putting an end to their karma [see B.G. 4: 16], purify their existence by setting their mouths to the glories of the Lord [compare: 1.2: 17]. (Vedabase)

 

Text 13

Therefore, do not try to take this man with you. Because he on his deathbed pronounced the name of the Supreme Lord, he has already put behind him all his sins [see also B.G. 7: 27 and 8: 5].

Therefore do not try to take this man with you; he has already found the infinite to the atonement for his sins because he on his death bed chanted the name of the Supreme Lord [see also B.G. 7 27 and 8: 5]. (Vedabase)

 

Text 14

Know that, whether one does it for other purposes, for fun, as entertainment or just casually, employing the name [of the Lord] of Vaikunthha carries an unlimited capacity to neutralize sin.

For other purposes, for fun, as entertainment or casually done has resounding the name [of the Lord] of Vaikunthha an unlimited capacity to neutralize sin, thus know the advanced. (Vedabase)

 

Text 15

A person who has fallen, slipped, broken his bones, has been bitten, was plagued by a disease or struck otherwise, does not deserve a hellish life when he thereto happened to pronounce [the name] of the Lord [see also B.G. 8: 6].

 If one has fallen, slipped, broken one's bones, has been bitten or is plagued by disease or injured, is a person, thus ending up in relation to the Lord, sure not to be thrown into a hellish life [see also B.G. 8: 6]. (Vedabase)

 

Text 16

Great sages well versed in the matter prescribe heavy and light penance for [respectively] heavy and light sins.

By the great sages who are well versed has the heavy and light of atonement been prescribed to the heavy and light of sins. (Vedabase)
 
Text 17

But to their word vanquishing all the sinfulness by austerity, charity and vows and such, does not dissolve the effects of adharma in the heart [to have material desires or being conditioned]. That is attained [only] by serving the Lord's feet.

But all the sinful that according them finds its end in austerity, charity, vows and such, does not dissolve the adharmic knot in the heart; that one reaches in the service of what belongs to the Controller. (Vedabase)

 

Text 18

Consciously or involuntarily chanting the name of Uttamas'loka burns to ashes the sins of a person, just like fire does with dry grass.

Knowingly or unknowingly chanting the name of the One praised in the verses is that which, like fire does with dry grass, burns to ashes the sins of a person. (Vedabase)

 

Text 19

A mantra uttered, just like a powerful medicine taken, manifests its potency even when it somehow or other is used the proper way by an ignorant person.'

A mantra uttered manifests its potency just like a powerful medicine does that somehow or other by even an ignorant one was used the proper way.' (Vedabase)

 

Text 20

S'rî S'uka said: 'They [the Vishnudûtas], thus perfectly making sure what dharma is in terms of devotional service, oh King, released him from the noose of Yamarâja and rescued him from the clutches of death.

S'rî S'uka said: 'They, perfectly making sure what dharma is in terms of service to the Lord, o King, thus rescuing him from the noose of Yamarâja, released him from death. (Vedabase)

 

Text 21

Oh subduer of the enemies, the Yamadûtas, thus put in their place, went to the abode of Yamarâja to inform him faithfully in detail about everything that had passed

O subduer of the enemies, the Yamadûtas thus having been answered went to the abode of Yamarâja to duly inform him in detail about everything that had happened. (Vedabase)

 

Text 22

The brahmin released from the noose, now free from fear, regained his composure and, most pleased to see them, offered his respects bowing his head before the servants of Vishnu.

The twice-born one released from the noose, now free from fear came to his senses and offered his respects bowing his head unto the servants of Vishnu, pleased as he was to see them. (Vedabase)

 

Text 23

But the servants of the Supreme Personality understanding, oh sinless one, that he wanted to say something, suddenly disappeared from sight.

The servants of the Supreme Personality though, understanding, o sinless one, that he wanted to say something, suddenly disappeared there from before his eyes. (Vedabase)

 

Text 24-25

Ajâmila who, because of the talks of Vishnu's and Yamarâja's servants about Lord Hari, had learned more about what being pure of dharma in relation to the Lord [the Bhâgavatam] meant, how that is described in the three Vedas and how someone conditioned by the modes of nature in devotion unto the Supreme Lord immediately finds purification by listening to the glorification of His name, greatly regretted all the evil deeds he remembered:

Ajâmila who because of the talks about Lord Hari thus from the servants of Vishnu and Yamarâja came to know better of what the pure of dharma in relation to the Lord meant, how it is described in the three Vedas and how under the modes of nature in devotion unto the Supreme Lord the glorification of the name immediately purifies, greatly regretted all the bad that he remembered he had done: (Vedabase)

 

Text 26

'Alas, because I lost the control over myself making babies with this low class woman, I destroyed all my brahminical qualities and ended up in utter misery.

'Alas, because I lost the control over myself with this low class woman making babies, destroyed I all the brahminical in me and ended I up in utter misery. (Vedabase)

 

Text 27

Honest men will condemn him who has abandoned his chaste young wife to associate with an unchaste maid given to drinking. Doomed I am having fallen in sin and having defamed my family!

He is condemned by the honest who has abandoned his chaste young wife, and, having fallen in sin, has defamed the family; doomed I am, I, who had sex with an unchaste wino maid. (Vedabase)

  

Text 28

My helpless old father and mother with no other relative to look after them, were distressed when I, as ungrateful as a classless person, alas gave up on them.

My father and mother, old, with no one else, no other friend to look after them, had to suffer badly from the moment they were given up by me, as ungrateful as the lowest. (Vedabase)

 

Text 29

Clearly I will fall into the most terrible hell where those, who full of lust broke with the dharma, have  to undergo the retribution of Yamarâja.

It may be clear that I as such, a truly miserable person that all too lusty broke with the dharma, should fall in hell to undergo there the pains of retribution. (Vedabase)

 

Text 30

Have I been dreaming or did I witness a miracle here? Where have all those gone now who were dragging me away with the noose in their hands?

Have I been dreaming or did I witness a miracle here? Where have all the ones now gone to, who were dragging me away with ropes in their hands? (Vedabase)

 

Text 31

And where have those four perfect personalities of extreme beauty gone to who released me when I, being captured in ropes, was carried away to hell?

And where went those perfect four personalities of extreme beauty who released me when I in the direction of hell was carried away arrested in ropes? (Vedabase)

 

Text 32

Because of seeing these exalted devotees, matters for me had to take a positive turn, despite my misfortune.

It was because of having seen these exalted devotees, thanks to whom the auspicious was bound to occur, that I, despite of my ill fortune, could see myself actually becoming happy! (Vedabase)


Text 33

How else would a man, impurely engaged with a lower class woman, on his deathbed be capable of having his tongue speak the holy name of the Lord of Vaikunthha?

And how could it without be so that a man heading for death, most unclean faithful to a prostitute, as such is able to have his tongue speak the word of the holy name of the Lord of Vaikunthha? (Vedabase)


Text 34

Where am I, as a cheater, sinner personified and a shameless destroyer of his own culture, with this all-auspicious name of Lord Nârâyana?

Where would I be as a cheater, sinner personified and shameless destroyer of his own culture; where would Nârâyana the all-auspicious of the holy name of the Supreme Lord then be? (Vedabase)

 

Text 35

I, who was thus engaged, am decided to gain control over my senses, mind and breath, so that my soul not again will drown in the darkness of ignorance.

As such a person of devotion am I decided to proceed that way, so that controlling the senses, the mind and the breath, my soul will not again because of ignorance be drawn into the darkness. (Vedabase)

 

Text 36-37

Freeing myself from this bondage to karmic actions because of ignorance and lust, I will be a self-realized, most kind, merciful and peaceful friend of all living entities and will disentangle my soul from the trap of being caught in mâyâ in the form of a woman, a woman who, in my fallen state, played with me like with a pet animal.

Released from this bondage in karmic actions of ignorance and lust will I be the self-realized, most kind, merciful and peaceful friend of all living entities. I will disentangle from the encasement of my soul, the being caught in mâyâ in the form of a woman, who with me, so fallen, played like with a pet-animal. (Vedabase)

 

Text 38

Thus giving up on the 'I' and 'mine' of the body and the matters related to it, I will, without the falsehood, in meditation on the purpose, devote my mind to the Supreme Lord by means of the purifying singing of His name and such.'

Thus giving up on the 'I' and 'mine' of the body and the things related to it, I will engage, concentrating and behaving to the values, my mind with the pure of the Supreme Lord His name in song and everything thereto.' (Vedabase)

Text 39

Freed from all bondage by only a moment associating with the saintly devotees, he thus relinquished the idea of a material life and went to the place where the Ganges enters the plains [Hardvar as 'the doorway to Hari'].

Thus relinquished he the idea of a material life and went he to Hardvar [from the Ganges 'the doorway to Hari'] being freed from all bondage by only for a moment associating with the holy. (Vedabase)

 

Text 40

Residing there in an abode for disciplining the spirit [an ashram or temple] he, engaging in yoga exercises, turned inwards away from his senses and fixed his mind on the true self.

There in a place of spiritual discipline [an ashram or temple] turned he, under the lead of yoga, inwards away from his senses, [thus] fixing his mind on the true of the self. (Vedabase)

 

Text 41

Fully absorbed in that self he detached himself from the [direction of] the modes [from time], and devoted himself to the Absolute in the form of the Lord who is pure consciousness.

To that absorbed within, detaching the mind from the direction of the modes, was he engaged with the Supersoul as the form of the Lord whose Self is step by step realized. (Vedabase)


Text 42

As soon as his mind and intelligence found their anchor, he saw in front of him the very same [four divine] personalities he formerly had seen, whereupon the brahmin reverentially bowed his head.

At the time he had fixed his mind and intelligence, saw he before him the very same [four divine] persons he saw before, whereupon the brahmin then reverentially bowed his head. (Vedabase)

 

Text 43

At that holy place at the Ganges seeing them, he immediately gave up his vehicle of time, his body, to assume the original spiritual form [svarûpa] befitting an associate of the Lord.

At that holy place at the Ganges seeing them, he immediately gave up his vehicle of time, to assume his original spiritual form [svarûpa] fit for an associate of the Lord. (Vedabase)

 

Text 44

The man of knowledge, together with the servants of the Lord, then boarded a celestial chariot [vimâna] made of gold and went to heaven where the husband of the Goddess of Fortune [Vishnu] resides.

Going to heaven where the husband of the Goddess of Fortune [Vishnu] resides, did the one of learning along with the servants of the Lord board a celestial chariot [vimâna] made of gold. (Vedabase)

 

Text 45

He who had forsaken all dharma, who had married a low class maid, had fallen into abominable activities, had broken with all his vows and had landed in a hellish life, thus immediately found liberation the moment he relied on the name of the Supreme Lord.

This way did he who had forsaken all dharma, who had married a low class maid, had fallen into abominable activities and, having broken with all his vows, had landed in a hellish life, immediately find liberation the moment he engaged the name of the Supreme Lord. (Vedabase)

 

Text 46

In order not to get attached again to fruitful activities there is, for persons desiring to escape from material bondage, therefore no better means to cut with the karmic consequence than the repeated singing of the name of Him who is the refuge of all holy places. All other means lead to a mind contaminated by passion and ignorance.

Therefore, in order not again to become attached to fruitive actions with a mind contaminated by passion and ignorance, is there for persons desiring to escape from the material bondage no better means to cut with the karmic consequence than repeatedly singing the name of the Refuge of all Holy places. (Vedabase)

 

Text 47-48

Any person who with faith hears about or with great devotion recounts this confidential history, which frees one from all sins, will not be judged by the servants of Yamarâja and be led to hell, but will be welcomed in the spiritual world of Vishnu, whatever inauspicious thing [he did in his material life].

Any person who with faith hears about or with great devotion recounts this confidential history which frees one from all sins, will indeed not, under the supervision of the servants of Yamarâja, go to hell, but will be welcomed in the spiritual world of Vishnu, whatever the mishap in his material life.  (Vedabase)

 

Text 49

When Ajâmila at the time of his death by holding on to the name of the Lord went to heaven, even though he meant his son, then what would that mean for the one who with love and faith holds on to the name?'

If at the time of his death Ajâmila by his engaging the name of the Lord, even though he only meant his son, went to heaven, then what would that mean for the one who holds on to the name with faith and love? (Vedabase)

 

*: It is this verse that âcâryas like S'rîla Vis'vanâtha Cakravartî Thhâkuraa of the disciplic succession quote to give scriptural support to the argument that chanting the holy name will immediately cleanse oneself of all sins: it is how one calls for the Lord’s protection. It is His dharma to do so and He will even incarnate for it if necessary as he explains in the Gîtâ (4: 7). He also came down in the form of Lord Caitanya, for this reason being prayed for by S'rî Advaita. He thus reinstated the necessity of this Bhâgavatam and the chanting of the holy name, for the sake of the religious reform of the people of our modern time.


 

 


Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The image is titled: "The death of the good old man" and is of William Blake.
Object 14 of illustrations to Robert Blair's, ' The Grave'. Source:
William Blake Archive.
Production: Filognostic Association of The Order of Time.


  

 

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