I surrender to the Lord without birth, whose names, invested with the powers of the Lord’s qualities and activities, chanted at the point of death even without attention, immediately destroy lifetimes of sins and allow men to achieve the uncovered, true form of the Lord. Announcing the greatness of the Lord’s highest mercy by giving his abode to those people who are like animals, by only nāmābhasa, and without a trace of knowledge of worship and the object of worship just mentioned, Brahmā reveals his own surrender to the personal form of the Lord. According to the Sandarbha, viḍambanāni nāmāni means “names having similar powers to the qualities and activities of Lord’s avatāras.” Or it can mean names which are represent the Lord’s qualities and actions as enacted by actors. Or it can means names not suitable to represent the qualities and activities of the Lord, since they are also used for one’s own sons and brothers. When used for one’s sons, names become degraded by saying “This is Kṛṣṇa. This is Rāma. This is Nārāyaṇa.” Qualities become degraded by describing those qualities in common people. “This Dāmodara is merciful, friend of the fallen (dīna-bandhu).” Actions of the Lord become degraded by addressing ordinary people as “Govinda, Giridhara, Madhuṣudana.” People like Ajāmila who utter these names at the point of death without reference to the true meaning (vivaśaḥ), immediately gave up heaps of sins (śamalam) and attain the Lord’s form of eternity, knowledge and bliss (ṛtam) without coverings (apāvrṭam). The usage ṛtam to mean “true form” is found in the following verse: ātma-tattva-viśuddhy-arthaṁ yad āha bhagavān ṛtam brahmaṇe darśayan rūpam avyalīka-vratādṛtaḥ Worshipped by sincere devotion, revealing his true, spiritual form, the Lord spoke to Brahmā the four essential verses of Bhāgavatam in order to give knowledge about himself. SB 2.9.4