Text 17: In perfect self-control, Mahārāja Parīkṣit sat down on a seat of straw, with straw-roots facing the east, placed on the southern bank of the Ganges, and he himself faced the north. Just previously he had given charge of his kingdom over to his son.
Text 18: Thus the King, Mahārāja Parīkṣit, sat to fast until death. All the demigods of the higher planets praised the King’s actions and in pleasure continually scattered flowers over the earth and beat celestial drums.
Text 19: All the great sages who were assembled there also praised the decision of Mahārāja Parīkṣit, and they expressed their approval by saying “Very good.” Naturally the sages are inclined to do good to common men, for they have all the qualitative powers of the Supreme Lord. Therefore they were very much pleased to see Mahārāja Parīkṣit, a devotee of the Lord, and they spoke as follows.
Text 20: [The sages said:] O chief of all the saintly kings of the Pāṇḍu dynasty who are strictly in the line of Lord Śrī Kṛṣṇa! It is not at all astonishing that you give up your throne, which is decorated with the helmets of many kings, to achieve eternal association with the Personality of Godhead.
Here is a grammatically correct, fluent prose translation of the entire text into English, without adding or skipping any words from the original:
Commentary by Shridhara Swami, titled "Bhavarthadipika"
17. Adhyavasayah means firm determination. Prachinani means ancient, praggrāṇi means roots, mulani means origins, yeṣāṃ teṣu means of those, praggreṣu means in the ancient, kuśeṣu means in the blades of kusha grass, āste sma means he was seated. Svasute means on his own son, Janmejaye means Janmejaya, nyastah means entrusted, bhārah means burden, rājyam means kingdom, yena means by whom, sah means he. (17)
Mudā means with joy, vyakiran means he scattered. Devasandhair means by the divine musicians, vāditāh means were played, dundubhayah means kettle drums, neduh means resounded. (18)
Prajānugrahē means for the welfare of the subjects, śīlam means virtue, svabhāvah means nature, sārah means essence, valam means strength, ca means and, yeṣām means whose. Uttamaślokaguṇair means by the qualities glorified in sublime verses, abhirūpam means beautiful, sundaram means lovely. (19)
Bhavatsu means among you, Pāṇḍavaṃśyeṣu means the descendants of Pandu. Ye jahuh means those who abandoned, iti means thus, Yudhiṣṭhirādyabhiprāyeṇa means with the intention of Yudhishthira and others. (20)
Śrī Vaṃśīdhara-kṛto Bhāvārthadīpikā Prakāśaḥ
Adhyavasāyaḥ means firm determination. Prāchīnāni means ancient, prāggrāṇi means roots, mūlāni means origins, yeṣāṃ teṣu means of those, prāggreṣu means in the ancient, kuśeṣu means in the blades of kusha grass, āste sma means he was seated. Svasute means on his own son, Janmejaye means Janmejaya, nyastaḥ means entrusted, bhāraḥ means burden, rājyam means kingdom, yena means by whom, saḥ means he. (17)
Mudā means with joy, vyakiran means he scattered. Devasandhair means by the divine musicians, vāditāḥ means were played, dundubhayaḥ means kettle drums, neduḥ means resounded. (18)
Prajānugrahē means for the welfare of the subjects, śīlam means virtue, svabhāvaḥ means nature, sāraḥ means essence, valam means strength, ca means and, yeṣām means whose. Uttamaślokaguṇair means by the qualities glorified in sublime verses, abhirūpam means beautiful, sundaram means lovely. (19)
Bhavatsu means among you, Pāṇḍavaṃśyeṣu means the descendants of Pandu. Ye jahuḥ means those who abandoned, iti means thus, Yudhiṣṭhira adyabhi prāyeṇa means with the intention of Yudhishthira and others. (20)
Śrīmadvīrarāghavavyākhyā
Thus, with firm determination, the wise king, having entrusted the burden of the kingdom to his son Janmejaya, sat down on the ancient kusha grass on the southern bank of the Ganges, the wife of the ocean. (17)
When that lord of men and gods, Parikshit, had taken his seat, all the hosts of devas in heaven praised and extolled him, joyfully raining down flowers again and again on the earth, and kettle drums resounded. (18)
The great sages who had assembled there all praised the king with sublime verses worthy of glorification, approving him saying "Well done! Well done!" For their very nature and essence was the welfare of the subjects, and so being of that disposition, they praised and approved him. (19)
He then states the same idea in a different way. "O best among king-sages! Among you who ever follow in the footsteps of Sri Krishna, is this not an amazing thing? You are those who, desiring the Lord's proximity, instantly abandoned the royal thrones served by kings wearing crowns, the sovereigns' seats." (20)
Here is a grammatically correct, fluent prose translation of the entire text into English, without adding or skipping any words from the original. The numbers are written at the same positions as in the original:
Śrīmad Vijayadvajatīrtha-kṛtā Padaratnāvalī
Regarding where he was situated on the Ganges, he says "iti sma." Having entrusted the burden of the kingdom to his son Janmejaya, and having thus decided with firm determination, that king Parikshit sat down facing east on the ancient kusha grass on the southern bank, which is the mere water, of the river Ganges, the wife of the ocean. The word "kūla" should not be taken in its secondary sense of "bank," as that would contradict the Bharata text where the word "gaṅgā" denotes the water and "kūla" the bank. The word "āsta" is used to indicate a specific injunction. (17)
He did not merely have the emblems of a sovereign like a white umbrella and chowrie, but rather rejected even his armlets, etc., and adopted the attire of a sage with saffron robes, etc. (18)
They rained down (showers of flowers). (19)
The sages spoke what was in accordance with, i.e. what proclaimed the qualities of, the Supreme Lord. Those for whom no other nature exists apart from the welfare of subjects are described as such. The construction is: the sages spoke what was befitting the qualities of the Supreme Lord. (20)
Here is a grammatically correct, fluent prose translation of the entire text into English, without adding or skipping any words from the original. The numbers are written at the same positions as in the original:
Śrīmajjīvagosvamiḥ kṛtaḥ kramasandarbhaḥ
"Mūlam antaḥ (kūlam antaḥ) antaścāgre'pi." Therefore, it has been explained by the secondary meaning as "on the banks, as well as the front (agre) part." (17)
"Prasūnaiḥ" means with flowers. (18)
In the commentary, the word "iva" is used as a rhetorical embellishment. (19)
Here, the desire for the Lord's proximity should also be explained. For those who have an exceptional love for Him, even when that proximity is attained, their thirst remains unsatiated due to the fullness of their affliction caused by Him. Hence, their prayer is seen to be for the cutting of the bonds of worldly existence which obstruct the attainment of Him, just like children separated from their beloved parents crave only to be near them. Thus said Prahlada: "I am terrified like a helpless person..." and "When will you bestow upon me freedom from this existence of birth and death, O beloved Lord?" (20-21)
Śrīmad Vśvanātha Cakravarti-kṛtā Sārārthadarśinī
The Ganges, the wife of the ocean. (17)
"Vyakiran" means they rained down. "Neduh" means the kettledrums resounded on their own. (18)
Since their very nature and strength lay in the welfare of subjects, therefore, they spoke words befitting the beautiful king, just like (those befitting) the qualities of the Supreme Lord Krishna. Or, they spoke what was in accordance with the qualities of the Supreme Lord. (19)
Those like Yudhishthira and others. (20)
Śrīmacchukadevaḥ kṛtaḥ Siddhāntaradīpaḥ
Thus, with firm determination, having entrusted the burden of the kingdom to his son Janmejaya, he sat on the ancient kusha grass. (17)
When he was seated thus, the hosts of devas praised and extolled him, showering flowers. The divine musicians sounded the kettledrums. (18)
Those great sages whose very nature and essence was the welfare of subjects praised the beautiful king with words worthy of the supreme glories, approving with "Well done! Well done!" (19)
Desiring the Lord's proximity, they abandoned (worldly objects). (20)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
For the great souls, prostrating itself is the very cause for the removal of offenses. Therefore, unmotivated and with spiritual practices, devotion to the Lord is prayed for. Perceiving their approving gestures and words, and ascertaining with determination that it will indeed be so, he says "iti" (thus). By using "sma" (implying "it is well-known to all"), he remained ascertained. Adhyavasāya means determination. Sitting on the kuṣa grass so that the influence of the Rākṣasas spread all over the earth may not enter, since the gods are the authorities for the utmost devotee. For the purpose of cessation from (his role as) a father and to attain divinity, he sat on the ancient darbha grass in the eastern part, hence he says "prācīnamūleṣu" (on the ancient roots). Those whose roots were in the western part, he says "dhīra" (wise one), to indicate the absence of fear from carpenter (birds) etc. Facing eastward, towards the southern bank of the Gaṅgā, he dwelt within her, using the present tense as in the previous case. "Samudrapatnyā" means the wife of the ocean. Now, being devoted to the Lord, having no other vision, abandoning the water from the lotus feet of the Lord for the sake of attaining the Lord, the wife of the Lord of Lakṣmī, since the Lord resides on the ocean, may either bring the Lord (to him) or take him there. (17)
Then, he was approved by the gods, hence he says "evam tū." The word "tu" removes any doubt about him. Since he was equal to Indra by being a divine king, by this very path he would go to Vaikuṇṭha. For the occasion of the great king's arrival, they played music. This auspicious sign, the kettledrums, the divine instruments, resounded with joy and delight. The word "ca" indicates that there were other festivities too. By this, his other option (i.e. suffering the curse) was certainly prevented. (18)
He states the duty of the great sages with "maharṣayaḥ." Those who had completely arrived, coming to witness his final journey, offered praises. Approving even what was criticized as improper, they indicated his intention was good by saying "Sādhu" (well done), thus removing any fault of desire. He gives the reason for their praising him as "prajānugrahaśīlasāraḥ." These sages' very nature was to show compassion to their subjects, which was their essence. If they did not show this compassion, they would be worthless. Moreover, with the intention that this was the duty for the supremely devoted king, he says "yaduttamaślokaguṇānurūpam." What was befitting the qualities of the Supreme Lord for the sake of hearing, or alternatively, equal to the Lord's qualities - in that way, to be present for hearing of His qualities, and here, for witnessing (his acts). In the primary sense, since he is the authority, praise of him is appropriate as he is worthy of being heard. (19)
They either praised him or not, as follows: "O best among royal sages! This complete renunciation for the sake of the Lord has been indicated by you. The reason for this is stated with the address 'Kṛṣṇam anuvrateṣu' - the ultimate limit of propriety is indicated. Just as the Lord performs all acts, in the same way it should be done by His followers too - this is the example set by your grandfather Pāṇḍavas who immediately gave up their royal throne adorned with the crown, out of the desire to attain the Lord's side. Similarly, you too should proceed to the Lord's side." (20)
Subodhinī Prakāśa, composed by Śrī Puruṣottama Gosvāmī:
Thus, the word 'evam' is used here. 'Niśchayena' means with certainty, as stated in the Śruti, "One who has firm conviction and no doubt." || 18 ||
The Bāla-prabodhini Commentary by Śrī Giridhari:
In this way, with that firm determination, the king sat facing east on the kuśa grass situated on the western side of the ancient origins on the southern bank of the Ganges river. This is the sequence. If this is so, then how did he carry out his kingdom's administration? In anticipation of this question, it is said: "He had entrusted the burden of the kingdom to his son Janamejaya." But how did he remain so calm at the time of death? This is explained by the word 'dhīra' (wise). || 17 ||
For when the king of kings, the venerable one, sat down, the hosts of devas in heaven showered him on earth with repeated showers of flowers out of joy, and the celestial drums resounded, played by the devas. This is the sequence. || 18 ||
And the great sages who had assembled there praised the king, saying, "Well done! Well done!" Those whose very essence is to bestow grace upon beings spoke words appropriate to the king, whose virtues were worthy of praise. This is the sequence. Why did they speak with such praise? Not stating any particular reason, but out of their nature to bestow grace, it is said: "Those whose nature is to bestow grace upon all beings, including kings and subjects." || 19 ||
Then it is said: "Or, O best of royal sages!" This is the sequence: "For you, who desired the proximity of the Lord and instantly renounced the royal throne served by kings with their crowns, it is not surprising to hear this story of the Lord, you who are devoted to the service of Śrī Kṛṣṇa." || 20 ||
Hindi Anuvāda
King Parikshit was supremely wise. Having made such a firm determination, he sat facing north on a mat of kusha grass on the southern bank of the Ganges. He had already entrusted the burden of administration to his son Janamejaya. || 17 ||
When Parikshit, the sole emperor on earth, sat down in this way, determined to undertake the vow of fasting until death, the gods situated in the sky joyfully showered flowers on him on the earth and repeatedly sounded their kettledrums in praise of him. || 18 ||
All the great sages present praised Parikshit's determination by saying "Well done! Well done!" The sages, by nature, constantly rain grace upon people; in fact, their entire power is meant for bestowing grace upon the world. They spoke words befitting Parikshit, who was inspired by the virtues of Lord Shri Krishna. || 19 ||
"O crest-jewel among royal sages! For you Pandavas, who are devotees and followers of Lord Shri Krishna, it is not surprising, for you renounced that royal throne served by great kings with their crowns, in just a moment, driven by the desire to attain the Lord's proximity." || 20 ||
SB 1.19.17-20
