Text 21: We shall all wait here until the foremost devotee of the Lord, Mahārāja Parīkṣit, returns to the supreme planet, which is completely free from all mundane contamination and all kinds of lamentation.
Text 22: All that was spoken by the great sages was very sweet to hear, full of meaning and appropriately presented as perfectly true. So after hearing them, Mahārāja Parīkṣit, desiring to hear of the activities of Lord Śrī Kṛṣṇa, the Personality of Godhead, congratulated the great sages.
Text 23: The King said: O great sages, you have all very kindly assembled here, having come from all parts of the universe. You are all as good as supreme knowledge personified, who resides in the planet above the three worlds [Satyaloka]. Consequently you are naturally inclined to do good to others, and but for this you have no interest, either in this life or in the next.
Text 24: O trustworthy brāhmaṇas, I now ask you about my immediate duty. Please, after proper deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically of those who are just about to die.
Śrīdhara Svāmin's Bhāvārthadīpikā Commentary:
They consult with each other, all of them. "Param" means the supreme world. What is the reason for that? It is said, "Who will go to the stainless, immaculate, and sorrowless world?" With this in view, it is said, "This one..." || 21 ||
Having listened attentively. "Samam" means impartial. "Madhu-chyutam" means the stream of nectar. "Guru" means profound in meaning. "Avyalīkam" means truth. || 22 ||
Just as the Vedas take physical form in the highest world of truth, above the three worlds, their equals. Having spoken of their supreme knowledge, their compassion is mentioned with the words "neha" (not here). You have no purpose other than the grace bestowed upon others. Then that alone would be the meaning. No. "Ātma-śīlam" means one's own nature. || 23 ||
"Pṛcchapam" means to be asked. "Viśrabhya" means with trust. "Itikṛtyatā" means the imperative in that matter, that it should be done thus. "Sarvātmanā" means in all circumstances. And especially those who are dying should deliberate upon the pure duty, free from the association of sin. || 24 ||
Śrī Vaṁśīdhara's Bhāvārthadīpikā Illumination:
"Virajas-kam lokam" refers to the world of the Lord itself, as it will be stated in the second canto, "There is no māyā there, let alone anything else." || 21 || These are the sages mentioned earlier. || 22 ||
That very grace bestowed upon others alone would be the purpose. And the grace is not deliberated upon, as stated by "ātma-śīlam." || 23 ||
Since you are naturally inclined to bestow grace, O Brahmins, therefore... The meaning is: I know that you specifically fulfill the desired objects of your servants. I inquire about the nature of your grace to be bestowed upon me, what it should be like. The intention is that I should ask about that very matter with firm determination. The meaning is: I have that very trust in this. "Itikṛtyatā" means the imperative of such practices as austerity, yoga, and knowledge. When that imperative exists for those who are dying, I should deliberate upon what is my pure duty there. The intention is that having ascertained it in unanimity, they should instruct me to perform it. The context is "viśrabhya" (with trust). The intention is that they will instruct only the service at the feet of Krishna. "Śuddham" (pure) means free from the mixture of inferior and middling means, the highest of all. The hidden intention is that it is in the form of service at the feet of Krishna alone. O those who are engaged! O learned ones! The Nirukta states: "One who is engaged in the supreme, who is not obstructed by logicians and scholars in the three worlds, who is devoted to Hari, intent upon Him, fearless, and of a different mark." || 24 ||
Śrī Vīra Rāghava's Commentary:
Having spoken thus to the king, then they all spoke among themselves, "Sarve" (all of us). Until the Lord Himself is served by the foremost ones, ignoring the others—that king, having abandoned his body, will attain the supreme world called the "Virajas-kam" (stainless) realm. It is characterized as the manifestation of the eight qualities such as freedom from sin, being composed of pure goodness, undecaying, and eternal opulence. Until then, we shall all remain in the proximity of the king. || 21 ||
Having listened attentively to the impartial, nectarine words of profound meaning and frankness spoken by these sages who were intent on performing what is beneficial for themselves and others, Parīkṣit, desirous of hearing the narrations of Viṣṇu, spoke. || 22 ||
He explains the same thing by saying, "Samāgatā" (having arrived). For you who have arrived, there is no purpose or object whatsoever in this world or the next, other than your natural inclination to bestow grace. For in the great souls, their nature or conduct is characterized by bestowing grace; there is no other reason for their arrival. The meaning is that there is none other. || 23 ||
Since your arrival has the sole purpose of bestowing grace upon us, O Brahmins, trusting you, I shall ask about the imperative—what should be done—this is what I shall ask in order to know the imperative duty. The meaning is: I ask to be instructed about the imperative duty that has become the occasion. Showing the question, he says: O those who are engaged! You should deliberate and instruct what pure duty along with its cause should be performed by all means, through the three means of action, by those who are dying. Or it could be an address, "O those who are engaged!" || 24 ||
Śrīmadvijayadhvaja Tīrtha's Padaratnāvalī
An audience hall, a royal throne adorned with the crowns of kings and sovereigns and attended to, is for whiling away time with pleasurable words. (21)
How can this transient world, which is ever subject to sorrow, be free from faults? How can the mind conceive of beauty in that which is unbeautiful? How can this world transcend the three modes of material nature and be complete or unborn, free from birth, old age and death? The connection is: How can one attain Lord Hari who is without these defects? (22)
It is said that the listening to the nectarean words from the mouth of the spiritual master awards one the benefit of being freed from the curse of the teacher, for it nullifies untruth. By this, it is indicated that one can avoid an inglorious death, not that a person bitten by a snake need not fear its venom, for it is seen that some were bitten by snakes even after hearing these words from the sages. (23)
In the transcendental world, abode of truth, you are self-realized souls. Therefore, you have no particular purpose to achieve, either in this world or in the next. Yet, by your very nature of bestowing grace, I ask this question of you: O enlightened brahmins possessed of intuitive intelligence and saintly nature, what act, free from all defects and leading to the supreme goal of human life, should people struggling for existence definitely undertake with proper means, through their minds, words and deeds? If asked what that act is, do deliberate and instruct me properly. || 24-25 ||
Thus ends the nineteenth chapter of the Bhagavata Purana, Canto One, with the supplementary notes by the learned Shri Vijaydhvaja Tirtha, named the "Padaratnavali."
Shrimajjivagoswami-kritah Kramasandarbha
"Madhu-chyuta" is a charming expression. "Guru" is used in the sense of "highly significant." (22)
"Artha" means the object to be sought. And "bestowing grace" is mentioned because it should not require any deliberation. (23)
"Vishrabhya" – with the intention that they would instruct service to Lord Krishna's lotus feet alone. "Shuddham" means unmixed with inferior or mediocre practices, the supreme most. The implied meaning is that it is only in the form of service to Lord Krishna's lotus feet. (24-25)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārthadarśinī
Having heard the King's resolute determination, all the ministers counsel each other, communicating their own respective determinations to the King. (21)
"We bear equal, impartial mind," they say. "Madhuchyuta" means the one showering immortal nectar, the principal devotee. "Guru" means profound truth. "Virajaskam lokam" means the world free from faults. "He will attain the unfalse world," means he will attain the Lord's abode, as explained by the previous verse referring to "you" as desirous of the Lord's company. Having heard the words of the sages, a group of four... (22)
In the highest world, the Satyaloka, above the three worlds. Having described their preeminent knowledge, he now speaks of their preeminent compassion in the words "neither here..." Without bestowing grace on others, that alone would be the purpose, not their innate nature. (23)
I question you about this gracious behavior of yours towards me as well - what form should it take? This is what I wish to ask, with the intention of firmly resolving on the matter there itself. "Vishrabdya" means place firm faith in me regarding this. In the condition of "iti-kritya" - of those struggling souls for whom it should be done thus, regarding the obligatory acts of austerity, yoga, knowledge etc., you should deliberate wholly on the pure, faultless act to be done, decide unanimously, and instruct me accordingly. (24)
Śrīmacchukadeva-kṛtaḥ Siddhānta Pradīpaḥ
"All counsel each other" is the connection. That principal devotee is such that he will attain the world beyond material nature, distinct from material opulences, hence free from defects and sorrow. We exist here till then. (21)
Parikshit, having heard the impartial, unfeigned, profound words showering immortal nectar from those sages, bowed to the composed ones and spoke: (22)
In the Satyaloka above the three worlds, where the Vedas exist in embodied form, you all-knowing ones have arrived from all directions solely to bestow grace on me. He shows their nature of working solely for others' welfare, without selfish motives: "You have no purpose to serve, neither in this world nor the next." (23)
Therefore, O Brahmins, placing faith that you will instruct what act should be done in this manner, I wish to ask about this "iti-kritya", the condition where acts like austerity, yoga etc. must be resorted to especially by the dying. You who are adept, deliberate fully and instruct me about that faultless act to be performed. (24)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus praising him and suggesting their willingness to oblige his request, they all say with hidden intention: "We shall abide here only as long as is necessary, having fulfilled our own assertion." This is what they all say - "We shall remain here only until he attains the Lord's abode." When the curiosity arises about what he will do and where he will go, it is said "Atha" (Then). After seven days, abandoning this body through the separation of material elements, alone and transcending the material world, he will attain Vaikuntha where there is no connection with the mode of passion. The reason is that he is the foremost among devotees. Or, he whose devotees are foremost. Thus the connection is that they will remain until then. (21)
Having heard of their grace thus, and understanding that he would remain for a long time, Parikshit thought all his doubts should be dispelled, and so he endeavored to inquire further, which is indicated by "āshrutya" (having heard). From the words of those sages, Parikshit ascertained four qualities - samam (equanimity, thinking equally for himself and the king, indicating the pursuit of dharma), madhuchyut (he will certainly attain the Lord's abode, indicating kama), guru (profound meaning, indicating artha), and avyalikam (unfeigned, spontaneous speech, indicating dharma). Thus hearing their words embodying all four pursuits of human life, he bowed to them and eagerly listened to the pastimes of Vishnu. (22)
He is about to speak what will be said, indicated by "samagata" (arrived). There is no other place to go than here, for you have all arrived from all directions. And the authority lies solely with you, as indicated by "veda yatha" (as the Vedas). In the Satyaloka above the three worlds, the Vedas are embodied forms of the presiding deities. (23)
The reason is that there is nothing to ask about the Lord's words, hence he asks something, as indicated by "tata" (therefore). "I must indeed ask you," according to the Shruti. He asks them specifically, "placing faith in you, considering the reasons, O Brahmins." As before, "itikritya" means acts that must be done in that manner. Its purport (bhava) is the determination of obligatory acts and the specification of the means. He asks about the acts to be done specifically during certain times - always in all conditions of life including at the time of death, for you are proficient in this. Do not say that there is no clear conclusion on this, for you should consider all the evidences thoroughly. (24)
Śrī Giridharakṛtā Bālaprabodhinī
Having spoken thus to the king, they said among themselves: "Until this king abandons his body and attains the supreme abode of Vaikuntha, we shall all remain here today." The purport is: How is this certainty? To this doubt, it is said: "Because he is foremost among the devotees of the Lord," i.e., he is the best. They establish the transcendental nature of that abode - "virajaskam" - free from the mode of passion, consisting of pure goodness; "vishokam" - free from the three types of miseries, physical, mental, and supernatural. (21)
"Samam" - impartial, free from bias; "madhuchyut" - flowing with nectar; "guru" - profound meaning; "avyalikam" - as it is, truthful - such was the previous speech of the sages, which Parikshit heard. Being desirous to listen to the pastimes of Vishnu, he remained attentive and, after bowing to those sages, spoke. (22)
This is further illustrated by the two verses beginning with "samagata" (arrived). "In the Satyaloka above the three worlds, just as the Vedas are embodied forms, similarly you all have arrived here from all directions, solely to grace me, not for any selfish motive." To the doubt "what for then?", it is said: "ātma-shīlam" - your intrinsic nature itself, without any other purpose in this world or the higher worlds like heaven, for those who bestow grace upon the lowly like me. (23)
"Therefore, O Brahmins, fulfilling the four human goals, having placed faith in you and considering the 'itikritya' - the acts to be done - in this matter, I specifically ask you: For those about to die, free from sin, with the whole being of body, senses and mind, what acts should be done? Ponder over this, for you are proficient in this." (24)
Hindi Anuvāda
"We shall all remain here until these supreme devotees of the Lord, Parikshit, abandoning their perishable bodies, proceed to the abode of the Lord, free from material defects and sorrows." (21)
These words of the sages were extremely sweet, profound, truthful, and impartial. After bowing to those sages absorbed in yoga, King Parikshit requested them to narrate the captivating pastimes of the Lord, desiring to listen to them. (22)
"O great souls! You have all arrived here from every direction. Like the embodied Vedas residing in Satyaloka, your nature itself is to bestow grace upon others, without any selfish motive in this world or the next." (23)
"O exalted Brahmins! Having complete faith in you, I ask this question worthy of being asked regarding my duties. After deliberating among yourselves, all you learned ones, please tell me the pure acts that should be performed by the body and mind in all circumstances, especially by those about to die in a short time." (24)
SB 1.19.21-24
