Text 11] The History of the Life of Ajamila 7

one may superficially seem pious, he will undoubtedly be prone to
act impiously. Therefore real atonement is enlightenment in per-
fect knowledge, Vedanta, by which one understands the Supreme
Absolute Truth.

PURPORT

The guru, Sukadeva Gosvami, has examined Pariksit Maharaja, and it
appears that the King has passed one phase of the examination by reject-
ing the process of atonement because it involves fruitive activities. Now
Sukadeva Gosvami is suggesting the platform of speculative knowledge.
Progressing from karma-kanda to jrdna-kanda, he is proposing,
prayascittam vimarsanam: “Real atonement is full knowledge.” Vimar-
Sana refers to the cultivation of speculative knowledge. In Bhagavad-

gitd, karmis, who are lacking in knowledge, are compared to asses. Krsna
says in Bhagavad-gita (7.15):

na mam duskrtino midhah
prapadyante narddhamah

mayaydpahrta-jnana
dsuram bhadvam Gsritah

“Those miscreants who are grossly foolish, lowest among mankind,
whose knowledge is stolen by illusion, and who partake of the atheistic
nature of demons, do not surrender unto Me.” Thus karmis who engage
in sinful acts and who do not know the true objective of life are called
miidhas, asses. Vimarsana, however, is also explained in Bhagavad-gita
(15.15), where Krsna says, vedais ca sarvair aham eva vedyah: the pur-
pose of Vedic study is to understand the Supreme Personality of God-
head. If one studies Vedanta but merely advances somewhat in specula-
tive knowledge and does not understand the Supreme Lord, one remains
the same midha. As stated in Bhagavad-gita (7.19), one attains real
knowledge when he understands Krsna and surrenders unto Him
(bahiiném janmaném ante jndnavén mar prapadyate). To become
learned and free from material contamination, therefore, one should try
to understand Krsna, for thus one is immediately liberated from all pious
and impious activities and their reactions.
