The long drawn argument on sin and expiation between the messengers of Yama and those of Vishnu, featured in the narrative on Ajamila in the Bhagavata Purana, highlights the supremacy of the Lord’s Nama, pointed out Swami Paramasukananda in a discourse. Ajamila, though born in a family well versed in the sastras falls into evil ways and leads a sinful life.
As he lies alone in his death bed, he sees the Yama dhutas and is frightened and calls out to his son, whom he has named Narayana. He also sees a more benign set of people, who he surmises to be Vishnu dhutas, who do not allow the Yama dhutas to take possession of him.
The Yama dhutas protest and demand an explanation. The Vishnu dhutas agree that though he has a sinful past, he has done the necessary atonement to absolve him of his sins.
It is true that Ajamila made a frantic plea to his son to come to his aid by calling out the name “Na-ra-ya-na” tagged on with the extra syllable “aya.” While his own son does not respond, the Supreme Lord, who is the sole owner of this Nama, unfailingly responds to the appeal of this jivatma who has offered himself to Him. He sends His messengers to stop the Yama dhutas from taking him to Yama Loka.
The Yama dhutas argue that their purpose is to punish and chastise the jivatma so that he would gain chitta suddhi; but the Vishnu dhutas point out that love and compassion, rather than punishment and chastisement can be efficacious in bringing about chitta suddhi.
Utterance of the Lord’s Nama scores over all acts of expiation that are ordained in the sastras as capable of absolving one of sins committed in the past. His Nama ensures total guarantee against sins and sinful tendencies which is not the case with prayaschitta karmas.