The king Pariksit asked Sukadeva Gosvami:

Now be pleased to explain to me, O highly blessed one, how a man in this world can (manage to) escape from hell, full of various horrible tortures.

Sri Sukadeva Goswami replied:

If a man does not atone during his very lifetime and in the proper way (as laid down in the scriptures such as Manusmrti) for sins committed (by him) with his mind, speech and hands (body), he inevitably and actually goes after death to the infernal regions, that have already been described by me to you, and which are provide with means of severe torments. Therefore, with a body not (yet) incapacitated (for penance), one should take prompt measures here, even before death, for the atonement of one’s sins, after weighing the gravity and lightness of the crime, just as a physician who knows the cause of maladies would adopt prompt remedies before it is too late, duly considering the seriousness or mildness of a complaint.

The king said:

Since a man, though knowing a sin to be hurtful to his self on the testimony of what is actually seen and heard of by him, repeats it (even after atoning for it), having lost control (over his self), how could there be (any) atonement (for his sins) under the circumstances (so long as the sinful propensity is there)? Now he is absolved from a sin and now he does it again. Such being the case, I account (all) atonement fruitless like the bath of an elephant (which throws dust on its body immediately after it was washed itself).

Sri Suka replied:

Indeed the counteraction of a (sinful) act through (another) action (by way of penance) is not accepted as radical (since there is every possibility of a man's falling back into sin even after the process of expiation has been undergone, so long as he is identified with the body), the ignorant (those identified with the body) alone being qualified for it (the expiatory process). Self-knowledge (alone) is (therefore) the (true) atonement (for it is knowledge alone which eradicates ignorance, the root of sin). Maladies do not actually attack him who eats wholesome food. In the same way, he who practices self-discipline, O king, gradually becomes qualified for blessedness (final beatitude). Through concentration of mind and continence, subjugation of the mind and control of the external Indriyas (the senses of perception and the organs of action), charity, truthfulness and purity (of body and mind), the vows of non-violence etc., and sacred observances (such as the muttering of prayers), the wise, who are conversant with (the spirit of) Dharma (righteousness) and full of reverence are able to get rid of even the greatest sin, committed through body, speech and mind, just as fire destroys a (whole) thicket of bamboos. A few (rarely blessed) souls, who are devoted to Lord Vasudeva, destroy (the stock of) their sins completely (with their very root in the form of ignorance) through mere devotion, even as the sun destroys mist in its entirety. Indeed a sinner, O king,  is not purified so well through asceticism and other (expiatory) processes as the one who had dedicated his (very) life to Sri Krsna-(Krishna) through the constant service of His devotees. For in this world this path (of Devotion) is the best of all, in that it is full of bliss because it has no fear from any quarter. On this path tread pious (desireless) souls who are amiably (kindly) disposed (towards all) and devoted to Bhagavan Narayana. (All sorts of) atonements done fail to purify in a thorough way, O king of kings, him who has turned his face away from Bhagavan Narayana, even as (a number of) rivers (combined) cannot purify a jar of wine. They who have (but) once in their life fixed on the lotus-feet of Lord Sri Krsna-(Krishna) their mind, that has conceived an attachment for His excellences, never behold even in a dream Yama (the god of retribution) and his servants, carrying a noose (in their hand), since they have actually done (all) atonement.

Further, (as an illustration) on this point, the learned narrate the following old legend, in which there occurs a conversation between the messengers of Lord Visnu-(Vishnu) and Yama, (Now) hear it from me. In (the city of) Kanyakubja (the modern Kannauja) there lived a certain Brahmana, Ajamila by name, who had kept a maid-servant (a woman of the servant class) and polluted by intercourse (cohabitation) with that Sudra woman, had cast to the winds (all) pious conduct (enjoined on a Brahmana householder). Making a reproachful living by robbery, gambling, cheating and theft and (thus) maintaining his family, the impious fellow tortured (and put to death) living beings (and supported his family on their flesh when food could not be got by other means). As he thus maintained (his) existence, fondling the (many) offspring of that Sudra woman, O king, a considerable period, equivalent to eighty-eight years of his life, rolled by. The old man had ten sons (by that woman); he who was the youngest of them, Narayana by name, was yet a child and was (therefore) greatly loved by his parents. Having fastened his heart on that sweetly lisping infant, the old fellow felt extremely delighted while watching its sports. Feeding it while (himself) taking his meals or chewing anything (by way of refreshment), and giving it water to drink while (himself) drinking it, bound as he was by (ties of) love to the child, the silly man did not perceive (the hour of) death, which had (now) arrived.

Thus continuing, the fool thought of his juvenile son, named Narayana, when the hour of death (actually) arrived. Beholding three most terrible male figures with wry faces and hair standing on end, that had come to take him, noose in hand, Ajamila, (greatly) agitated in mind, called by name his son, named Narayana, who was busy with (his) playthings away at (some) distance (from him), in a loud and lengthened tone. Hearing the loud utterance of Sri Hari`s (blessed name by dying man (Ajamila), who was calling (though unconsciously) the name of their Master (Bhagavan Narayana), O great king, His attendants rushed to the spot (there) all of a sudden. The messengers of Lord Visnu-(Vishnu) stopped by force the servants of Yama, that were (at that moment) tearing (the soul of) Ajamila, who had kept a maid-servant, from inside his heart. (Thus) forbidden, the servants of Yama said to them:”Who are you that (thus) interfere with the authority of Yama (the deity presiding over righteousness? Whose representatives are you or whence have you come, and wherefore do you forbid his being taken away (by us)? Are you (some) gods or demigods or some foremost Siddhas (a class of demigods endowed with mystic powers by their very birth)? With eyes resembling the petals of a lotus and clad in yellow silk, you are all adorned with a diadem, a pair of ear-rings and a shining wreath of lotuses! Besides, you are all in the bloom of youth and all possessed of four lovely arms and graced with a bow, quiver, sword, mace, conch, discus and lotus. Driving away the darkness of the quarters and overshadowing (all) other (material) lights by your splendour, what for do you hinder us, the servants of Yama (the protector of virtue)?

Sri Suka continued:

In reply to the aforesaid questions asked by those messengers of Yama, the servants of Lord Vasudeva heartily laughed and addressed the following (words) to them in a voice (deep) as the rumbling of clouds.

The messengers of Visnu said:

If you are really servants of Yama (the deity presiding over righteousness), (please) tell us the true character of virtue and also the means of ascertaining it. How is punishment meted out and who is intended to be its object? Are all the doers subject to punishment or (only) some (doers) of the human species?

The messengers of Yama replied:

Dharma (righteousness) is (that which is) enjoined by the Veda and the reverse of it (that which is forbidden by the Veda) is Adharma (unrighteousness). And we have heard (from Yama and others) that the Veda is Bhagavan Narayana Himself (from whom it has emanated) and self-born (in the sense that it flows from His nostrils by way of respiration without any conscious effort on His part). It is by Narayana that all these existences (living beings) made up of (the three modes of Prakrti, viz.,) Sattva, Rajas and Tamas, are duly evolved in His own being with (their distinctive) qualities, denominations, activities and forms. The sun, the sky, the air, the Indriyas (the senses of perception and the organs of action), the moon, the morning and evening twilights, day and night, the (four) quarters, water, the earth, Time and Dharma (the god of piety)-these indeed are the witnesses of (the good and evil actions of) a Jiva (an embodied soul). Unrighteousness as ascertained by (the evidence of) these are determined to be a fit occasion for punishment. And all doers (without distinction) deserve punishment in consideration of their (sinful) actions. For good as well as evil deeds are capable of being done by men given to action, O sinless ones, inasmuch as they are (ever) associated with three Gunas (modes of Prakrti), and no one invested with a body can help doing action (with one's mind, speech or body). He alone by whom a virtuous or sinful act was performed in this world reaps in the other world the fruit of it in the same manner and to the same extent it was actually done. Just as in this world, O jewels among gods, there are found three varieties of living beings (viz., those living a life of ease, those dragging a miserable existence and those who are partly happy and partly miserable, or again those who are tranquil by nature, those who are ferocious and those who are dull, or, according to a third classification, those who are pious by temperament, those who are vicious by nature and those who are of a mixed temperament, and as this heterogeneity cannot be explained except by assuming that the said three types of beings severally performed meritorious, sinful and mixed deeds in the past), so from the diversity (in the proportion) of three Gunas (manifested in the form of virtuous, sinful and mixed types of actions on the part of men in this world) it is inferred that they will reap the three corresponding types of fruit (in the form of happiness, misery and mixture of both) in another life. (Again), just as a current period of time indicates the characteristic of the past as well as the future rounds of the same period, so the current life (of a man) is illustrative of the merits and sins of the past as well as of the future incarnations. (Our master,) the omniscient Yama, who is (another) Brahma (as it were), clearly perceives (while) at his (own) capital (Samyamani) by his very mind the former state of existence (including the record of virtuous and sinful deeds) of a departed soul and reflects with his mind on his future (destiny) too. (Even) as a man in sleep (the dream state) treats as his self the body revealed in the dream alone and not the one existing before the dream state nor that which will follow the dream state, so the ignorant Jiva (too) identifies itself with its existing psycho-physical organism (the one revealed by its past actions) alone and has no knowledge of the one preceding it nor of the succeeding one, having lost (all) memory of its past incarnation. The Jiva, itself constituting the seventeenth principle (over and above the sixteen constituents of the subtle body, with which it stands identified, viz., the ten Indriyas, the mind and the five objects of senses, viz., the subtle elements), discharges its own functions (of grasping things, locomotion and so on) with the five organs of actions, perceives the five objects of senses with the five senses of perception and experiences with the sixteenth (viz., the mind) the threefold objects of the senses of perception, the organs of action and the mind, all alone. This well-known subtle body, consisting of (the aforesaid) sixteen parts, and a product of the three Gunas (Sattva, Rajas and Tamas, endowed with the three potencies of illumination, activity and obscuration respectively) and exceedingly tenacious, subjects the Jiva again and again to transmigration, which is a source of joy and sorrow, fear and affliction. The ignorant Jiva (which stands identified with a body and), that has not subdued the five senses of perception and the mind, is prompted (by that subtle body) to fall back upon action, though unwilling (to do so), and veiling itself with a network of Karma, even as a silk-worm wraps itself in a cocoon, stands bewildered (finding no way out of it). Indeed none remains actionless at any time even for an instant; for everyone is forcibly impelled-by attachment etc., (born of the three Gunas-Sattva, Rajas and Tamas-and) resulting from the impressions of past actions-to do action against his will. Having found an occasion in the form of merit or sin resulting from one's past actions, a psycho-physical organism (consisting of a gross and subtle body) actually moulds itself either after the womb (the mother's body or after the seed (the body of the father) according to the irresistible tendencies of the Jiva (occupying it). This degeneration of the soul (in the shape of loss of its blissful character and it's being reduced to a wretched state as a result of identifying itself with a psycho-physical organism) has been due to its association with Prakrti (Matter). (And) the degeneration ceases before long through devotion to God (and by no other means).

This fellow (Ajamila) was indeed endowed with learning (the knowledge of the Vedas and other scriptures), a (veritable) abode of amiability, good conduct and virtues (like forgiveness), had taken a vow of worship, prayer and so on and controlled his senses, was gentle (and) truthful, well-versed in sacred formulas and pure (in habits). (Nay,) he worshipped the sacred fire (by pouring oblations into it) and served his preceptor, strangers (calling at his house) and elders, was a friend to all living beings, free from egotism, pious, taciturn and uncavilling (by nature). One day, this Brahmana went to the woods in obedience to his father’s command; and as he returned therefrom, taking fruits and flowers, sticks for the sacrificial fire and Kusa grass, he saw (on the way) a (most) profligate Sudra, who was a (most) libidinous and shameless fellow, drunk with spirituous liquor distilled from meal, sporting with a harlot of the same class-who was not only (similarly) drunk, with her eyes swimming through intoxication but stood by his side in a half-naked condition (with the knot of her loincloth loosened)-and (also) singing and joking with her. Seeing her folded in the arm of that Sudra, which was painted with unguents exciting lust, this man (Ajamila) was inspired with extravagant passion and succumbed to (the darts of) love all at once. Though controlling his mind by recourse to reason with all his firmness and by dint of his learning, he could not compose it, agitated as it was with love. Possessed by the devil of love excited by (the sight of) that (lewd) woman, and (thus) deprived of reason and thinking of her alone with his mind, he actually deviated from his duty (neglected all his sacred obligations). With the entire fortune of his father (at his disposal) he indulged her alone through carnal pleasures delightful to her mind so that she might be pleased (with him). The sinful fellow, whose judgement had been crippled by the sidelong glance of that lewd woman, abandoned before long his own wedded wife, a Brahmana girl, still in the prime of youth and bestowed on him (by her father) in view of his noble pedigree. (Having spent on her all the fortune of his father,) this stupid fellow brought money from here and there by fair and foul means and maintained the family (progeny) of this woman, who was (soon) the mother of many children. Because this fellow-who having violated (the injunctions of) the scriptures, acted according to his own will and was (therefore) censured by (all) worthy men-led a sinful life and lived for a long time in Āan impure state; eating the food polluted by the touch of a harlot, we shall accordingly take this sinner, who has done no atonement (for his crimes so far), to the presence of Yama (who wields the rod of punishment), where he will be purified through punishment.

Sri Suka went on:

Having thus heard and (duly) followed the dissertation of the messengers of Yama, the aforesaid messengers of the Lord, who were masters of the moral science, now replied to them (as follows), O king (Pariksit)!

The messengers of Visnu said:

Oh, what a pity that unrighteousness should penetrate the court of the knowers of Dharma (the secret of virtue), where punishment is unnecessarity inflicted by those very knowers of Dharma on sinless people who do not deserve any! If iniquity appears in (the heart of) those who are protectors (like a father) and teachers of the people and are beneficent and even-minded (to all), whom shall the people resort to for protection? Whatever a superior man does, that very thing the common (ignorant) man (also) does. The people (at large) follow that which the former sets up as a standard (to be followed). Like a brute, the common man himself has no knowledge of righteousness or unrighteousness and (generally) sleeps at ease (over this question), resting his head on the lap (utterly depending on the wisdom) of another (his ruler or preceptor). How can it be worthy of the latter, if he is full of compassion and deserves the confidence of (all) living beings, to seek to harm the unwary world that has thrown itself entirely at his mercy, reposing (full) trust on him?

This man has actually done atonement (not only for the sins of this life but) even for sins committed (by him) through millions of lives (in the past) in that he uttered though in a helpless state, the name of Sri Hari, which (apart from its being the highest atonement for past sins) is a (direct) means to the attainment of (supreme) felicity (final beatitude). The atonement for (all) the sins of this (erstwhile) sinner must have been made by the mere fact that he pronounced a mere semblance of the four-syllabled name of the Lord `NĀRĀYANA’, while exclaiming (calling his son in the words):˝Nārāyana,come (here)!˝ The articulation of a name of Lord Visnu-(Vishnu)-that is the only thorough atonement for the sins of all classes of sinners, be he a thief, a drinker (of spirituous liquor), one guilty of treachery to a friend, a Brahmana-slayer, one sharing the bed of a preceptor`s wife, a slayer of a woman, a king, one`s own parent or a cow and whatever other (types of) sinners there may be; for thereby (by the utterance of the Lord's name) the Lord’s (own) mind is directed towards the utterer (who is thenceforward remembered by Him as His protege). A sinner is not purified to that extent (so thoroughly) through fasting and other processes of expiation recommended by the expositors of the Veda (Manu and others) as he is by words standing as names for Sri Hari, articulated (merely with the tongue); for the utterance of such words puts him in mind of the (divine) attributes of the glorious Lord (and thus qualifies the man for final beatitude by drawing him towards the Lord, the Bestower of Liberation, unlike the other forms of expiation, which exhaust themselves in wiping out the sins). For, the process of expiation is not complete if one’s mind runs back to evil ways even after the said process has been gone through. Therefore, in the case of those seeking the eradication of their (stock of) sinful Karma the uttering of the praises of Sri Hari is the only remedy; for the same undoubtedly purifies the mind.

Therefore, do not take, by wrong path (the path of the sinners), (the soul of) this man, who has done atonement for all (his) sins in that he articulated the Lord’s name in full (while, as a matter of fact, it wipes out one’s sins even when uttered in part) and at time when he was about to die (when there was no possibility of his reverting to the path of sin and thereby incurring any more sin; for one cannot ordinarily be expected to take the Lord’s name precisely at the moment of death).

The learned recognize the articulation of a name of Lord Visnu-(Vishnu) as capable of eradicating all one’s sins, even when it is intended to denote someone else, or when it is uttered jestingly (in love but not jeeringly) or as an interjection in the midst of a song or out of (seeming) disrespect (but not real; for disrespect actually shown to the Lord or a jeer flung at Him constitutes in itself an unpardonable sin). A man who articulates the word ‘Hari’ (or, for that matter, any other name of the Lord even) involuntarily (without any conscious effort on his part) when fallen down, stumbled, bitten (by a snake or any other poisonous creature) heated (by fever etc.), injured (by a blow) or when he has broken a limb, no longer deserves (to suffer) torment (in hell). Arduous and easy processes of expiation have been thoughtfully prescribed by the great sages (law-givers) in the case of (comparatively) great and small sins. Those sins are (certainly) got rid of by the said processes of expiation such as austere penance, charity and Japa (muttering of prayers), but not the kernel (vestiges in the form of impressions) of those sins, which is (also) traceable to the unrighteous acts. Those impressions too are obliterated through the service of (devotion to) the Lord’s feet. Any name of the Lord of excellent renown, which is distinctly pronounced (by a man)-(whether) knowingly (with the consciousness that it wipes out all one’s sins) or unknowingly (without such knowledge)-destroys a man’s sins (as surely) as a fire consumes the fuel (under all circumstances, no matter whether it has been kindled by a man who knows its burning properties or by an innocent child who is unaware of its burning capacity). Just as a medicine possessing the highest potency is sure to produce its salutary effect even on one who is unaware of its efficacy, though taken by chance, so does the Lord’s name reveal its efficacy (in the shape of wiping out all one’s sins) even in the case of him who is unaware of it, when uttered by him (even) casually.

Sri Suka resumed:

Having thus expounded in a well-reasoned and conclusive way the cult of Devotion to the Lord (with particular reference to the marvellous efficacy of the Divine Name), O king (Pariksit), and extricated the said Brahmana (Ajamila) from the noose of Yama (the god of punishment), the messengers of Lord Visnu-(Vishnu) secured his release from (the grip of) Death. Thus foiled in controversy (by the Lord’s own messengers), the messengers of Yama returned to the presence of Yama (their master) and faithfully reported everything to king Yama, O subduer of foes.

Disentangled from the noose (of Yama) and rid of fear, the Brahmana (Ajamila) was his former self again (became healthy and pious as before) and, delighted with their sight, bowed his head to the servants of Lord Visnu-(Vishnu). Perceiving him eager to speak, the servants of Bhagavan Visnu-(Vishnu) (the Supreme Person) suddenly disappeared at that (very) spot, even as he looked on, O sinless one. Having heard from the mouth severally of the messengers of Sri Krsna-(Krishna) (Lord Visnu-Vishnu) and Yama an exposition of the cult of Devotion to the Lord-which is untainted by the Gunas (inasmuch as it is concerned from the beginning to the end with the worship of the Lord, who is entirely beyond the realm of the three Gunas and takes one beyond the world of matter, which is a product of the three Gunas)-and the path of worldly activity (which is mainly concerned with the world of matter and holds out the promise of heavenly bliss, a product of the three Gunas, and has been) taught by the three Vedas (which mainly deal with rituals), Ajamila too now soon conceived devotion to the Lord as a result of hearing the glories of Sri Hari (the Destroyer of all sins) and great was his repentance as he recollected his (past) sin. (He said to himself,) ˝Oh, it was the worst tragedy for me, who forfeited my Brahmanhood by being born˝ (reproduced in the form of sons) through a Sudra woman, because of my being unable to curb my (lower) self (animal passions)! Fie upon my wicked self, condemned by (all) good men, the blot of my race, who kept an unchaste wench given to drinking, having abandoned a faithful wife who was yet very young. Oh, my aged parents, who were without a protector and had no other relation (such as a son) and were much afflicted (because of me), were forthwith deserted by my ungrateful self as by a vile man. As such I shall surely fall into a most dreadful hell, where lustful men, who have violated Dharma (righteousness) suffer tortures inflicted by Yama.

˝Was (all) this wonder seen by me in a dream or with my own eyes here (in waking life)? Where have they now gone, who proceeded to tear me (my life) from my body, noose in hand? Again, where have those four angelic persons gone, who were (so) good-looking and got me released while I was being taken to the infernal regions (situated below the earth), fastened with nooses? Though I have been so accursed (in my present birth), yet I must have earned (in my previous lives some) extraordinary merit which blessed me with the sight of those foremost gods, as a result of which my mind is so calm and cheerful (today). Otherwise (but for such extraordinary merit) my tongue, the tongue of an impious fellow, who kept a Sudra woman, was not fit to utter the name of Lord Visnu-(Vishnu)-the only means of capturing Him-in this helpless state and at a time when I was on the verge of death. The two stood poles asunder-myself, a wicked swindler, lost to (all) shame, who violated his Brahmanhood, and the (most) auspicious name of the Lord, ‘Nārā yana’. Having controlled my mind, Indriyas (the senses of perception as well as the organs of action) and breath, I shall as such so endeavour that I may not drown myself in the blinding gloom of transmigration again. Having got rid of the bondage of mundane existence-so well-known (in the shape of ties of attachment to son, wife, house and so on), and resulting from ignorance (manifested in the form of self-identification with the body etc.), and from the craving for the gratification of the senses and activity (in the shape of endeavour to procure such gratification)-benevolent to all living beings, free from craving for the pleasures of sense, friendly and compassionate (to all) and with (my) mind fully controlled, I shall redeem myself, completely dominated as I am by the Lord’s Maya (deluding potency) in the shape of woman, by whom my wretched self has indeed been fully toyed with even as an animal kept for pleasure. Giving up the sense of ‘I’ and ‘mine’ in relation severally to the body and whatever is connected with it, and with my thought fixed on the real substance (the Spirit), I shall devote my mind to the almighty Lord when it has been purified by chanting His names and praises and other ways of Devotion (such as hearing His praises and remembering Him)˝.

Sri Suka began again:

Having thus conceived a thorough aversion to the pleasures of sense, thanks to a moment’s association with the pious servants of Lord Visnu-(Vishnu) and throwing off all fetters (in the shape of affection for his mistress and children), Ajamila retired to Gangadwara (the sacred spot where the holy river Ganga descends into the plains, and which is now known by the name of Hariksetra or Haridwara). Setting down at that holy place (an eternal abode of the Lord) and betaking himself to the path of Yoga, he withdrew all his senses (from their objects) and fixed his mind on the supreme self. Then, dissociating the mind from the body and senses etc., trough concentration of the same, he devoted it to the essence of the Lord, (known by the name of) Brahma, that is all consciousness. When his mind was (thus) irrevocably fixed on the aforesaid Brahma, the Brahmana beheld in front of him the same (angelic) persons and, recognizing them, as seen before, bowed his head to them. Having quitted his (earthly) body at that sacred place (Gangadwara) on the bank of the (holy) Ganga (immediately) after their sight, he forthwith assumed a (divine) body similar to the form of the Lord’s attendants (dwelling by His side). Mounting an aerial car made of gold, the Brahmana (Ajamila) ascended with those servants of Lord Visnu (the Supreme Person) through the heavens to the (divine) realm (known by the name of Vaikuntha), where resides the Spouse of Sri (the goddess of beauty and prosperity).

In this way that Brahmana, who, consequent on his having kept a woman of the menial class had transgressed all his sacred duties and broken his vows (of fidelity to his wife and so on) and who had not only fallen (from his Brahmanhood) due to his reprehensible conduct but was going to be cast to hell (by the servants of Yama), was at once completely freed (from the noose of Yama) by uttering the Divine Name. For those seeking liberation there is nothing more efficacious in cutting the root of sin (in the form of identification with the body) than chanting the Name and glories of Lord Visnu-(Vishnu) (whose feet purify those who resort to them). Thanks to the chanting of His names, the mind does not (ordinarily) get attached to (sinful) actions again, whereas it remains tainted with Rajas and Tamas (even) after purificatory processes other than this have been gone through.

He who, full of reverence hears this legend, which is a most profound secret (of the scriptures) and is capable of destroying (all) one’s sins, as well as he who repeats it with devotion (after hearing it) never goes to hell nor dare the servants of Yama look at him. However accursed (sinful) he may have been, such a mortal is adored (hereafter) in Vaikuntha (the realm of Lord Visnu-Vishnu). Even (a great sinner like) Ajamila, who uttered, while dying (in a helpless state without reverence) the name of Sri Hari and that too in its secondary application as denoting his son, ascended to the Lord’s (divine) Abode! What wonder, then, if one who pronounces it with reverence should attain to His Abode?  

Source: Srimad Bhagavata Mahapurana by C. L. Goswami, M. A., Shastri