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, lay their head in 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, which is the way to attain [His] fortune. (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 was guilty of. (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 as much purified by the atonement in keeping to vows that brahminically are 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 doesn't chant His name], the mind will tire itself again on the path of temporary matters. Therefore they who are seriously interested in putting an end to their karma [see B.G. 4: 16], 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, resounding 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, is plagued by a disease or struck, no [longer] deserves a hellish life when he thus involuntarily speaks [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 all the sinfulness that according to them is vanquished by austerity, charity and vows and such, does not dissolve the effects of adharma in the heart [one's material desires or conditioning], for that is attained [only] in service of feet of the Lord. (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] perfectly making sure what dharma is in terms of devotional service oh King, thus released him from the noose of Yamarâja and rescued him from the clutches of death. (21) Oh subduer of the enemies, the Yamadûtas thus replied went to the abode of Yamarâja to inform him faithfully in detail about everything that had happened. (22) The brahmin released from the noose, now free from fear regained his original nature and 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 before his eyes. (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 defamed my family! (28) My helpless old father and mother with no other relative to look after them, were distressed when I, ungrateful as someone with no class, alas gave up on them. (29)  It may be clear that I who as such an extremely pitiless person all too lusty broke with the dharma, should land in hell to undergo there the pains of retribution. (30) Have I been dreaming or did I witness a miracle here? Where have all those gone to now, who were dragging me away with the noose in their hands? (31) And where have those perfect four personalities of extreme beauty gone to who released me when I being captured in ropes was carried away to hell? (32) Because having seen these exalted devotees auspicious things were bound to occur, I despite my ill fortune found myself back again! (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 engaged in that way am decided to gain control over my senses, mind and breath, so that my soul not again because of ignorance will be drawn into the darkness. (36-37) Abandoning this being bound in karmic actions out of ignorance and lust, I as a self-realized, most kind, merciful and peaceful friend of all living entities, will free my soul from the encasement of being caught in mâyâ in the form of a woman, a woman who played with me, fallen as I was, like with a pet animal. (38) Thus giving up on the 'I' and 'mine' of the body and matters related to it, I will, without the falsehood, in meditation on the purpose devote my mind to the Supreme Lord with the help of the purification of singing His name and such.'

(39)
He, being freed from all bondage by only for a moment associating with the saintly devotees, 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 [the 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 before him the very same [four divine] personalities he formerly had seen, whereupon the brahmin reverentially bowed his head. (43) He at that holy place at the Ganges seeing them, immediately gave up his vehicle of time, his body, to assume the original spiritual form [svarûpa] that befits 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) Therefore, in order not to get attached again to fruitive activities with a mind contaminated by passion and ignorance, there is for persons desiring to escape from material bondage 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. (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 judged by the servants of Yamarâja be led to hell, but will be welcomed in the spiritual world of Vishnu, whatever inauspicious thing [he did in his material life]. (49) If Ajâmila at the time of his death by using the name of the Lord went to heaven, even though he meant his son, then what wouldn't that mean for the one who with love and faith holds on to the name?'

 

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Third revised edition, loaded October 3, 2011.
 

 

 

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, good as they were in argument and logic, in proper terms. (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; 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 in practice is done by the rest as whatever he does is, by the general public that is of following, 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, lay their head in 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?

In whose lap the mass of people just like pets have laid their head to sleep in peace, indeed not knowing what would exactly be dharma or adharma; how can such a person with a soft heart enjoying 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, which is the way to attain [His] fortune.

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 was guilty of.

This way, when he said 'O Nârâyana, please come', there is for sure for the mischief performed by this sinner the complete of atonement realized, as he thus chanted the four syllables [nâ-râ-ya-na]. (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 [*].

A thief, an alcoholic, a spiteful one, he who killed a brahmin, he who lusted for his guru's wife and he who murdered a woman, a king, cows or his father, all those and many others of sin; although they might have committed many sins, will Lord Vishnu attend to anyone who is of that concern for Him, considering the chanting of the holy name the perfection of atonement. (*) (Vedabase)

 

Text 11

A sinner is not as much purified by the atonement in keeping to vows that brahminically are 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 of 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 by the scriptures [compare: 6.1:16]. (Vedabase)

 

Text 12

Because the heart, despite one's penance, is not completely purified [when one doesn't chant His name], the mind will tire itself again on the path of temporary matters. Therefore they who are seriously interested in putting an end to their karma [see B.G. 4: 16], 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], indeed actually 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 him with you; he has already found the infinite to the atonement for his sins because he chanted the name of the Supreme Lord as he was dying [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, resounding 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, is plagued by a disease or struck, no [longer] deserves a hellish life when he thus involuntarily speaks [the name] of the Lord.

If one has fallen, slipped, broken one's bones, has been bitten or is plagued with disease or injured, is a person thus having ended relating 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 all the sinfulness that according to them is vanquished by austerity, charity and vows and such, does not dissolve the effects of adharma in the heart [one's material desires or conditioning], for that is attained [only] in service of feet of the Lord.

But all the sinful that according them finds it 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 taken the right way.' (Vedabase)

 

Text 20

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

 

Text 21

Oh subduer of the enemies, the Yamadûtas thus replied went to the abode of Yamarâja to inform him faithfully in detail about everything that had happened.

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 original nature and pleased to see them offered his respects bowing his head before the servants of Vishnu.

The twice-born one being 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 before his eyes.

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 Veda's 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, did I destroy all the brahminical in me and end 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 defamed my family!

Condemned by the honest is he who, abandoning his chaste young wife, 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, ungrateful as someone with no class, 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, ungrateful as the lowest. (Vedabase)

 

Text 29

It may be clear that I who as such an extremely pitiless person all too lusty broke with the dharma, should land in hell to undergo there the pains of retribution.

It may be clear that as such a truly miserable person, that all too lusty broke with the dharma, I 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 to 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 they now gone to who were dragging me away with ropes in their hands? (Vedabase)

 

Text 31

And where have those perfect four 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, direction hell, I was carried away arrested in ropes? (Vedabase)

 

Text 32

Because having seen these exalted devotees auspicious things were bound to occur, I despite my ill fortune found myself back again!

It was because of having seen these exalted devotees, of which the auspicious had to happen, that I, despite 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?

Otherwise without, how can it be that a man heading for death, most unclean as a loyal 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, such a cheater, sinner personified and shameless destroyer of his own culture, be; where would Nârâyana the all-auspicious of the holy name of the Supreme Lord then be? (Vedabase)

 

Text 35

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

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

 

Text 36-37

Abandoning this being bound in karmic actions out of ignorance and lust, I as a self-realized, most kind, merciful and peaceful friend of all living entities, will free my soul from the encasement of being caught in mâyâ in the form of a woman, a woman who played with me, fallen as I was, 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, that for sure, so fallen, played with me like with a pet-animal. (Vedabase)

 

Text 38

Thus giving up on the 'I' and 'mine' of the body and matters related to it, I will, without the falsehood, in meditation on the purpose devote my mind to the Supreme Lord with the help of the purification of singing 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

He, being freed from all bondage by only for a moment associating with the saintly devotees, 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 did he give up the idea of a material life and did he go 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] did he under the lead of yoga turn inward 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 [the 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 who's Self is step by step realized. (Vedabase)


Text 42

As soon as his mind and intelligence found their anchor, he saw before 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, did he get to see the persons before him he got to see previously; the twiceborn one then bowed his head in reverence. (Vedabase)

 

Text 43

He at that holy place at the Ganges seeing them, immediately gave up his vehicle of time, his body, to assume the original spiritual form [svarûpa] that befits 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, without delay find liberation in seizing the name of the Supreme Lord. (Vedabase)

 

Text 46

Therefore, in order not to get attached again to fruitive activities with a mind contaminated by passion and ignorance, there is for persons desiring to escape from material bondage 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.

Therefore, in order not to become again attached to fruitive actions with a mind contaminated by passion and slowness, 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 judged by the servants of Yamarâja 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 that 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

If Ajâmila at the time of his death by using the name of the Lord went to heaven, even though he meant his son, then what wouldn't that mean for the one who with love and faith holds on to the name?'

If at the time of his death Ajâmila by seizing the name of the Lord, even indicating his son, went to heaven, then what would it be if one holds on to the name with faith and love? (Vedabase)

 

*: It is this verse that âcâryas like S'rîla Vis'vanâtha Cakravartî Thhâkura 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 His 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). Also as Lord Caitanya He came down for this reason being prayed for by S'rî Advaita, and thus He reinstated the necessity of this Bhâgavatam and chanting the holy name for 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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