Text 5: Mahārāja Parīkṣit sat down firmly on the banks of the Ganges to concentrate his mind in Kṛṣṇa consciousness, rejecting all other practices of self-realization, because transcendental loving service to Kṛṣṇa is the greatest achievement, superseding all other methods.
Text 6: The river [by which the King sat to fast] carries the most auspicious water, which is mixed with the dust of the lotus feet of the Lord and tulasī leaves. Therefore that water sanctifies the three worlds inside and outside and even sanctifies Lord Śiva and other demigods. Consequently everyone who is destined to die must take shelter of this river.
Text 7: Thus the King, the worthy descendant of the Pāṇḍavas, decided once and for all and sat on the Ganges’ bank to fast until death and give himself up to the lotus feet of Lord Kṛṣṇa, who alone is able to award liberation. So, freeing himself from all kinds of associations and attachments, he accepted the vows of a sage.
Text 8: At that time all the great minds and thinkers, accompanied by their disciples, and sages who could verily sanctify a place of pilgrimage just by their presence, arrived there on the plea of making a pilgrim’s journey.
Śrīdharasvāmī's Bhāvārthadīpikā
Then, considering both the worlds and even the kingdom as worth rejecting, abandoning them, regarding the service of Śrī Kṛṣṇa's lotus feet as superior to all other human goals, and knowing it to be the highest pursuits of all men, he decided to fast unto death for that purpose. With this determination, he sat down. Or, prāyam means the excellent shelter, just as it becomes. (5)
It states the result of the qualification "the immortal river". The Gaṅgā, whose waters are mixed with tulasī and the particles from Kṛṣṇa's lotus feet, is the carrier of that supreme water which sanctifies all the worlds, inner and outer, along with their presiding deities. One who is about to die, since death is inevitable for all, should certainly take refuge in her. (6)
Thus, having decided to stay on the bank of the Viṣṇupadī Gaṅgā. "Pāṇḍaveya" shows the propriety of his family lineage. One who has no other existence is called "muni". How? Being free from all associations. (7)
There, at that time, the sages arrived to witness that, not for bathing in the sacred water, as they were already accomplished. If such persons are seen to undertake pilgrimage, it says "prāyeṇa" - with the pretext of pilgrimage. (8-10.)
Śrī Vaṃśīdhara's Bhāvārthadīpikā Prakāśa
The meaning is this: He sat down having made fasting unto death the means. "Prāya means death or fasting unto death, due to the prevalence or equivalence (of these meanings)," says Medinī. 5. Then, immediately after hearing Brahmā's curse, considering it to be beneficial as it prompted his detachment, and thinking "This curse of mine is indeed auspicious," even before the curse (took effect), he firmly rejected both the worlds - this earthly world and that celestial world - asfit to be abandoned, being impermanent, misery-mingled. Abandoning them, regarding the service of Kṛṣṇa's lotus feet alone as the means to put an end to the misery of this worldly existence and attain supreme bliss, and considering it superior to all other pursuits, he decided to undertake the vow of fasting unto death in the immortal Gaṅgā river. Alternatively, another meaning is suggested by "yadvā." (5)
And this sitting down for fasting is indeed appropriate on the bank of the immortal river, for she has a connection with the desired Śrī Kṛṣṇa, and her power to purify all is clearly visible. Now, for one afraid of the sin of offending brāhmaṇas and desirous of serving Kṛṣṇa's lotus feet alone as the highest human goal, she is the sole worthy refuge even for one about to die, since death is inevitable for all. Hence it says: "yā vā" - That which is self-renowned as such, whose abundance of śrī (radiance) has presently arisen from Vṛndāvana, has become mixed with or attained oneness with the particles from Śrī Kṛṣṇa's lotus feet, and is the most exalted of all waters - she is the guide, the bearer (of souls across). According to the Ādi Varāha Purāṇa: "The Gaṅgā is a hundred times more sacred in My realm of Mathurā. There, the sanctified Yamunā should not be questioned, O goddess." Here, the flowing Gaṅgā is the guide, and the external waters distinct from her are eternally uplifted by her. The word 'Kṛṣṇa' is well-known to primarily refer to Śrī Gopāla. For if they were non-different, it would simply say 'those waters.' The context is that the highest tīrtha is indeed the Gaṅgā river, so why not undertake fasting anywhere else? To this, it says: "lasantī" - radiant, illustrious. Tulasī binds, attaches (sinoṭi) knowledge of Brahman, hence is comparable to Brahma-jñāna. Just as Brahma-jñāna has the greatness of negating worldly existence, she too has that, as stated in the Purāṇas. Alternatively, 'tulasī' means 'that which enhances (tanoṭi) the human goals like liberation', and 'lasantī' means 'abounding in'. Mixed with her mañjarī particles, the waters touched by the particles from Kṛṣṇa's lotus feet become the most exalted - their flow is the guide, purifying all worlds, inner and outer. Or, it purifies conduct appropriate for virtuous householders in this world, representing purity, as well as preventing attainment of naraka and other such purity in the next world. Hence, one should serve the indwelling deity, since death is inevitable. (6)
Therefore, considering the highest tīrtha to be the Viṣṇupadī Gaṅgā, I shall undertake the vow of fasting unto death on her banks - having decided thus regarding undertaking the vow, being free from desire for kingdom or any other thought, single-minded on Viṣṇu like the vow of detached sages, not talkative, muktāḥ - free from all attachments to sons, wealth etc., or whose senses are mukta, freed and devoted solely to hearing, seeing etc. about Him. (7)
They came where Parīkṣit was staying. "Prāyeṇa" means with the pretext of pilgrimage, indicating that witnessing Parīkṣit was superior and more profound for them than even the tīrthas. Out of astonishment arising from his unprecedented blissful state, and being omniscient to know the future events, (they came) to drink the nectar of the Bhāgavata, is the idea. (8)
Śrīmad Vīrarāghava Vyākhyā
Then, abandoning this world and the other world - 'loka' means the fruit, happiness - the meaning is that one should abandon the craving for happiness here and in the hereafter. He discarded this world and the other world - they had been previously considered and determined to be rejected through inquiry. The sequence is: "Abandoning this world and the other world through prior inquiry." Then, considering the service to Lord Krishna as the means of accomplishing the supreme human goal without limit, he undertook an indefinite fast on the immortal river Ganga, meaning he became initiated into the vow of fasting. (5)
Why did he specifically sit for the fast on the immortal river rather than at his own home or elsewhere? Introducing this, it is said: "yā vā" (which). With her current, the immortal river, who is the leader of the sacred water that arises from the dust of Lord Krishna's feet, which dust is superior, purifies all the worlds here and hereafter along with their presiding deities. What man destined to die would not serve such a river? Rather, with the intention "everyone," he undertook the fast specifically on her. The meaning is: The current of the sacred water is due to the sacred dust of Lord Krishna's feet, which is superior, being free from any limitation. (6)
Discriminating and resolving to undertake the fast in this way on the river Ganga revered by Vishnu, that son of Pandu, Parikshit, became free from attachment to the body and everything related to it. He meditated on the feet of Mukunda, he who has no other state (such as) the thought processes of sages. (7)
Then, in the proximity of the king, great sages along with their disciples, who were purifying the world, came there. It substantiates that "(they are) purifying the world" - generally, the virtuous saints themselves make the pilgrimage sites sacred by their mere presence. For it has been explained how they make them sacred - by making the places of pilgrimage sacred, the meaning is pilgrimage sites. (8)
Śrīmad Vijayādhvajatīrthakṛtā Padaratnāvalī
That emperor - answering Shaunaka's question "For what reason?", it says "atho" (then). (5) Then, immediately after hearing Brahma's curse, considering this curse itself as a cause for renunciation and therefore auspicious, and first reflecting that the worlds here and hereafter are to be rejected due to their lack of permanence, being mixed with misery, etc., he became indifferent to and abandoned this Earth realm and also the celestial realm. Reflecting that service to Krishna's feet alone is the means to put an end to the ultimate misery and attain happiness, Parikshit, considering it as something to be done by one who is dying, undertook an indefinite vow of fasting while seated on the immortal river Ganga. (5)
Why specifically on the Ganga and not elsewhere? Regarding this, it says "yā vā" (which). The illustrious, sacred Tulasi, being equivalent to Brahma-knowledge as it weighs (tulā) Brahma-knowledge, has the same glory of turning one away from samsara, as Brahma-knowledge does. Or, the Tulasi where Vishnu resides, and whose shining particles are mixed with the dust from Krishna's feet - the water which is superior due to being mixed with those shining particles of the Tulasi plant and the dust of Lord Krishna's feet, whose current is the Ganga. And that same river purifies all the worlds, inner and outer, meaning it purifies proper conduct in this world and prevents falling into naraka and the like in the other world. Therefore, what dying man would not serve the Ganga? (6)
Therefore, discriminating to undertake the vow of fasting on the Ganga revered by Vishnu, as it is the highest tirtha, with a mind focused solely on Vishnu, free from the burden of the kingdom etc., with an internalized disposition like that of the sages, he was freed from all attachments such as to son etc. His only interest was in hearing and recollecting the narrations of Krishna, using the senses for no other purpose. That son of the Pandavas, Parikshit, resolved to undertake the fast on the river revered by Vishnu, and meditated in this way on Mukunda's feet. The word "ca" indicates a combination or emphasis. (7)
Where Parikshit stayed, they came there. (8)
Śrī Jīva Gosvāmī's Krama Sandarbha
And this decision to stay on that immortal river itself was appropriate for him. For in that river, the connection with his desired object, Śrī Kṛṣṇa, and its purifying power for all, is clearly visible. Therefore, the tradition came about for him, who feared the sin of offending the brāhmaṇas and desired service at Śrī Kṛṣṇa's feet as the highest puruṣārtha, and for any other soul too who is facing imminent death, that same river is fit to take shelter of. This is explained in the verse "yā vā" (which) (6).
Indeed, it is self-evident that the tulasī plants which were born in abundance then in Vṛndāvana, were previously mixed and became one with the dust from the feet of Lord Kṛṣṇa who resided in Vṛndāvana. The water of the Yamunā, enriched by those tulasī plants, is described as the "leader" or main current. Its superiority is stated in the Ādi Varāha Purāṇa: "The Gaṅgā in My realm of Mathurā is a hundred times more sacred, O goddess! The Yamunā is celebrated there, of this there is no doubt." Here, the word "Gaṅgā" refers to the stream of water, while the "outer" refers to that same water. Hence, it is explained that they are non-different, and the Yamunā is always "led" or guided by the Gaṅgā. And the term "Kṛṣṇa" is predominantly used to refer to Śrī Gopāla, as is well-established. For if they were non-different, it would simply state "that water form."
The question of what kind of person meditated there is answered by the words "mukta" and "ananya" (7).
There - it should be understood that the rivers like the Gaṅgā have a direct connection to the feet of the Lord. "Toward them" means with great reverence for those rivers. Or perhaps this is merely a reference, not their actual intention. This is explained by the word "prāyeṇa" (more or less) (8-11).
Sārārtha-darśinī Commentary by Śrī Viśvanātha Cakravartin
Having rejected both this world and the next as unworthy, even before being cursed, he reflected on abandoning them both. Therefore, considering the service of Kṛṣṇa's feet as the highest of all pursuits, he resolutely took to the vow of fasting until death. (5)
He explains why (he did this) on the immortal Gaṅgā river: That water whose "leader", or main current, is superior and most exalted - it purifies both the outer and inner realms, above and below. (6)
Having decisively resolved on the vow of fasting until death, his state was one of "ananya" - his mind was solely fixed on Kṛṣṇa, with no other desire for karma, jñāna or worship of other deities. (7)
At that time, the sages came there to have his darśana, not for bathing in the tīrtha, as they were already accomplished. Though such behavior of pilgrimage is seen even among accomplished souls, this is explained by the word "prāyeṇa" (more or less). By penances greater than pilgrimage to the tīrthas, they sought to directly perceive him, as that is more profound. The idea is that knowing the future events by their omniscience and the wonderful, unprecedented manner (of his passing), they came to drink the nectar of the Bhāgavata from him. (8-10)
Siddhānta-pradīpa Commentary by Śrī Śukadeva
After resigning to the curse of the brahmānas, having first reflected that this world and the next were unworthy objects to be abandoned, considering service at Kṛṣṇa's feet as the highest goal, he took the vow of fasting until death on the bank of the divine river. (5)
The reason for sitting on the bank of the divine river is given in the verse "yā vai". That river whose water is enriched by the dust of Kṛṣṇa's feet mixed with the radiant tulasī, whose current flows in both the outer and inner realms, purifying all beings including the gods through bathing and drinking - what soul facing imminent death would not serve it? (6)
That great devotee Parīkṣit, born in the dynasty of the Pāṇḍavas, decisively resolved to fast until death while sitting on the bank of the Viṣṇupadī Gaṅgā. His mind was "ananya" - solely fixed on Kṛṣṇa, with all association with the body and its binding objects renounced. He meditated on the feet of Mukunda. (7)
The sages approached that great soul, who was purifying the worlds, considering him a means to purify themselves through teachings about pilgrimages and penances. In other words, they came to receive the mercy of that great devotee king, so that by his instructions on bathing in the Gaṅgā, the sins of the people could be destroyed. (8-10)
Śrīmad Vallabhācārya's Commentary Subodhini
Having explained independence, he speaks of detachment, which is the defining characteristic of renunciation as something to be done, with the words "atha iha...etc." Not for the sake of knowledge, but for the service of the Lord - he says this to explain "being intent on the service of Kṛṣṇa's feet." Therefore, the use of the common expression is not the renunciation of worldly enjoyments through the path of devotion, since serving the Lord can be accomplished merely by the body. If it is objected: "How can he be a devotee since he renounces thus due to a curse?", he answers with the words "vimarśitau...etc." - "Having deliberated earlier that [worldly objects] are to be abandoned as undesirable for the sake of serving the Lord." Intending to serve the Lord merely with the body, and in order that the body not be engaged in other activities, he undertook fasting, expressed by the words "he took his seat, usually fasting." "Prāyam" [usually] indicates partial fasting, because total renunciation of food is not desired by the Lord. Otherwise, the word "prāyam" would have the upapada ("by the sacrificial act") case-ending. Since the body is formed of food, fearing its complete destruction in the absence of food, and since there is no river for the immortals - "the river does not exist for those whose views are different every day due to the increase and decrease in the body" - he reasons that since the Ganges is the only means of establishing immortality, fasting is to be undertaken only on the banks of the Ganges. "Those born there become immortal." Therefore, this body too, being gradually formed of mere splendor due to its connection with the Ganges, will become immortal and aid in the service of the Lord - thus the effort. However, the present form of the Ganges does not accomplish that result due to being of material nature. (5)
Having explained the usefulness of the Ganges for obtaining a suitable body for the path of devotion, he speaks of its direct usefulness in devotion with the words "yā vai...etc." After obtaining an eligible body for serving the Lord, the Ganges indicates the first act of washing the Lord's feet, expressed as "when that [washing] is being done." She reveals her form that enables approaching the Lord's feet for his devotees: "She who, formerly placed by Lakṣmī at Viṣṇu's lotus feet during the daily worship in Brahma's abode, enabled the Lord's feet to be touched for the sake of the devotees' practices, having been connected with the accumulation of merits of the devotees by the principle 'It moves swiftly in the interior for comprehension' (3.3.1)." He explains the facilitating role of the Ganges in obtaining the Lord's feet, as before, through the words "kṛṣṇāṅghri...etc." The particle "reṇu" mixed with Śrī Tulasī indicates the natural connection between devotee and devotion in that body. "She whose water, rushing towards the Lord's feet from all sides, exceeds the limited water of the Gaṅgā and the limited water of the small vessel, while the Lord's foot-dust is unlimited" - thus, the water alone is insufficient for proper washing; rather, the foot-dust is superior. The word "netra" indicates that even in the present water, it is only made manifest for the devotee, not for others. He states its two indirect results with the words "punāti...etc." - "She purifies the three worlds, inner and outer, along with their rulers including Mahādeva" - this indicates the absence of excessive faults in devotees born on earth. Therefore, what dying person desirous of giving up the previous body would not serve the Ganges who produces such a body? (6)
Having thus established by reasoning that fasting should be undertaken on the banks of the Ganges, and rejecting any notion of his own lack of devotion which would make everything else futile, he speaks of the next step with the words "itthaṃ...etc." He chose this view in preference to the previous one regarding fasting on the Viṣṇu river, by rejecting the other options: "For formerly, because of the strength of spiritual [knowledge], he resolutely meditated only on Mukunda's feet, considering them the only aid." He negates the usefulness of meditation for granting liberation by using the singular number "aṅghrim," not intending the plural - the prior reference will take effect later for the purpose of yoga. There is no division indicated by the words "ananyā bhaktiḥ" - "undivided devotion is the means of attaining the highest goal" - as devotion is naturally undivided due to not depending on the Ganges and other [means]. He also indicates restraint of mind with "manodaṇḍo" and restraint of speech and body with "munivratasya...etc." - "Of one whose vow is like a sage's, having given up useless speech, i.e. observing silence; or, the prohibition of speech with anyone other than sages, otherwise there would be a violation of the vow taken - having abandoned all associations, mental [associations] with son, friend, etc. have been relinquished, and physical [associations] have been warded off by command." (7)
Having thus performed what was to be done by himself, indicating that the Lord himself will do the rest, and connecting the Bhāgavata [Purāṇa] and Śuka [the narrator], he speaks of the arrival of the sages for the arising of the rasa of devotion with the words "tatra upajagmur...etc." Not that they came nearby in time, being commanded for that very purpose by the Lord today, but rather, "those purifying the worlds," previously appointed by the Lord for sanctifying the sacred bathing places, arrived while performing that duty. He states their power in sanctification with the words "mahānubhāvāḥ...etc." The reason the sages, along with their disciples, came uninvited with knowledge of the purpose, is given by the words "munayaḥ...etc." "Largely," i.e. independently, for the sake of performing the duty of ascetics in the form of visiting sacred bathing places, though visiting sacred places is also for the purpose of instructing people according to the principle "Whatever the superior person does...," that is not the main purpose, indicated by the words "apadeśair...etc." - "By mere pretexts." (8)
Śrīmad Gosvāmiśrī Puruṣottamacaraṇa Viracitaḥ Subodhinī Prakāśaḥ
"With regard to the word 'atho' here. 'Anashanan' (fasting) means. According to the dictionary, the meaning is 'Generally, in the case of fasting and death, the two are treated equally in terms of quantity'. Hence the phrase 'ata eva' means 'because of the renunciation being for the sake of service to the Lord'. By the phrase 'bhagavad-dharmatatvena', it is meant 'as being characterized by the nature of the Lord', according to the Vedic statement 'anashnan anya' (other than the non-eating one). And here, the action of 'upavishate' (sitting) should be understood as having the import of an action. Just as in the case of 'satram āsate' (sitting in the sacrificial session), the verb 'āsate' has the import of an action, similarly here. 'Tattīra' means 'on the bank of the Mandākinī river'.
Someone may raise an objection: 'How can the Gaṅgā river have the quality of being an instrument to attain immortality, given that it is subject to deviation (from that quality) at the present time?' Answering this, the author says 'idānīm tv' etc. (5)
With regard to the statement 'yā vai rudrādi' etc. The word 'bhaktā' etc. means that the author is explaining the reason for the Gaṅgā having such remarkable power, in response to the doubt raised. 'Caraṇa-kṣālana' means 'washing the feet'. And the meaning is that it (Gaṅgā) serves as a means to attain the result (of immortality) by acting as an instrument for that purpose.
Someone may ask: 'Even so, how does this apply to the present context?' To this, the author says 'bhāvanāyām' etc. 'Tasyām' means 'in that service'. 'Abhijñāpike' means 'reminder'. And the meaning is that it (Gaṅgā) serves as a reminder in the present context. In response to the doubt 'In what form does it serve as a reminder?', the author says 'tasyā' etc. And the meaning is 'in that particular form described by the qualifying phrase'.
Here, even though it is not logically tenable to mention the intermingling (of Gaṅgā with the lotus feet of the Lord), since the presence of Gaṅgā at the lotus feet is established, and its ability to act as an instrument for bathing (the feet) is also established by virtue of its connection with the particles of dust from those feet, the meaning is that it (Gaṅgā) serves as a reminder in that particular form described by the qualifying phrase.
After explaining the use of Gaṅgā as a means to attain the result (of immortality) and its present use, the author then speaks of its power to generate a body suitable for service, for the sake of the devotees, by saying 'bhakta-kārya' etc. Here, 'bhaktā' means the external deities, and 'tat-kāryam' means their task of delivering (souls) and enabling them to attain the supreme abode. For a soul engaged in that task, whether it be the supreme Lord Himself or His lotus feet, following the view that primordial matter is the agent of creation, even in the absence of their activity, it is possible for that soul to attain absorption (in the Lord) directly from that (primordial matter).
However, if they are active, then it is also possible for them to accomplish another task for the devotees, which is to produce a body suitable for service. Adopting the view that primordial matter is the agent of creation, the scripture mentions the principle that primordial matter, under the guidance of the deities who are pleased by the desireless sacrifices performed in the previous life by one devoid of knowledge of the ultimate truth, produces a body suitable for the acquisition of knowledge, by undergoing a process akin to the five-fire doctrine, for the soul who, at the time of death, could not comprehend the true nature of the Lord, which is the essence of all the Vedas, due to the absence of manifestation of the sacrifice (in the form of knowledge), despite performing desireless sacrifices.
Following this principle, the accumulated merit acquired in the previous life by a living being, through the hearing and other means of devotional service that are direct aids to liberation, as well as the path of meditation practice undergone with the aid of initiation, which is a means of devotional service - that accumulated merit acts as a sacrifice, similar to the aforementioned sacrifice. The primordial entities that constitute the body, being subordinate to the deities associated with that sacrifice, create a body suitable for knowledge by undergoing a process akin to the five-fire doctrine, in order to generate that body.
Similarly, the aforementioned means of hearing and other practices also attain a connection with the lotus feet of the Lord, in the form of the water and particles of dust from those feet, through the medium of ancestors and other promoters of devotional service, if they (the practices) are related to devotees. This is for the purpose of producing a divine body suitable for direct service to the Lord.
Even before attaining the lotus feet, the means of devotional service remain capable of attaining that connection with the water and particles of dust from those feet, which is the means to attain that (divine body). Vyāsa and Sūta declare that the Gaṅgā river possesses such power, which is the means to attain that connection with the water and particles of dust from the lotus feet. Thus, the Gaṅgā has that remarkable ability.
'Bhaktyoḥ' means 'of the two types of devotion - regulated and unregulated'. 'Seśāni' means 'both in the state of cosmic maintenance and annihilation'. Here, the meaning of the phrase 'ubhayatra' should be understood as 'in both states'. (6)
With regard to the statement 'itthaṁ vyavacchidya' etc. 'Anyathā syāt' means 'otherwise, it (the previously mentioned process of attaining a divine body) would become unfit for the intended purpose, due to the non-manifestation of the supreme entities'. 'Ādhyātmikasya' etc. means 'due to the greater strength of internal sins like attachment, compared to the previously mentioned act of ritual suicide'. 'Grahavat' etc. means 'just as in the Vedic statement "grahaṁ sammārṣṭī" (completely digest the planets), even though the singular number is used for the word "graha" (planet), it is not intended to exclude the other planets, as they are to be employed in subsequent rituals like oblations; similarly here too, the other lotus feet are not intended to be excluded, as they are to be used in meditation and other practices'. The consequence of their being unintended is stated as 'tena' etc., which means 'by that (act of exclusion), there would remain only a portion (of the desired result, which is) obtaining a body suitable for service'.
The purpose of stating the idea of 'non-exclusivity' is explained in 'prāya' etc. 'Apekṣitatvāt' means 'because of its being required', as in the previous two verses it is described as an act (of ritual suicide) that purifies, and so on. 'Śrāddha-ye' means 'in performing the obsequial rites for ancestors like parents'. (7)
With regard to the statement 'tatra' etc. 'Kāla-sāmīpyam' means 'the time when he performed the act of ritual suicide'. 'Punar-bodhanāvṛttyartham' means 'for the purpose of repetition, in order to recount the narrative'. 'Śiṣṭācāra-darśanād eva tat-siddheḥ' means 'that (repetition) is justified merely by witnessing the conduct of distinguished authorities'. (8)
śrīgiridhara's Bālprabodhiṇī
He states that detachment from the fruit of listening to it was born to him right then: "atho" iti (1). Atho - after listening to that, having abandoned this world and the next, giving up the desire for pleasure in this world and the next world, he resolved to sit on the banks of the immortal river Gaṅgā, the divine river, as if for the purpose of not eating. This is the sequence. Prior to that, he indicates his discernment by saying "loko viśinaṣṭi" (2) - "the world has been examined beforehand by contemplation as something to be rejected." Then, wondering what the supreme fruit is for the sake of which he would sit there, he says: "śrīkṛṣṇāṅghrisevāmadhiḥ sarvapuruṣārthāt adhikām utkṛṣṭāṃ manvamāna" iti (3-4) - "considering the supreme service to the lotus feet of Śrī Kṛṣṇa as superior to all human goals." The implication is that he sat there solely for the purpose of attaining that. (5)
When expecting how the Gaṅgā could be the means for that attainment, he says "ye" iti (6) with the intention of "due to her connection with those feet." He states the well-known meaning with "vā" iti (6). "Whichever indeed purifies both outwardly and inwardly the people, along with the rulers of the worlds, in all the worlds - what dying person would not serve that [Gaṅgā], since the time of death is uncertain?" Then, with the intention that the purification by the Gaṅgā is not only the means for attaining heaven, etc., but also for attaining the Lord, he characterizes her as "lasacchri" iti - "whose waters are mixed with the radiant tulasī, which is superior to all, being the carrier of the water that has washed the feet of Kṛṣṇa." (6)
That Pāṇḍaveya Parīkṣit, having decided and resolved to sit near Viṣṇupadī Gaṅgā for the sake of that purpose, became detached from all physical bondages like sons, etc., whose observance was that of sages, and whose contemplation was solely on the feet of Mukunda. (7)
Then, sages along with their disciples, purifying the world for the benefit of the king, arrived at the banks of the Gaṅgā, those great souls. Though sages themselves roam the holy places, which are naturally sacred, the doubt may arise as to how they could be the purifiers of the world. To address this, it is said: "Generally, the virtuous ones themselves purify the holy places through the pretense of pilgrimage." Regarding them, it should be understood through the statement in the Ninth Canto that the Lord's proximity is attained through constant meditation. (8)
Hindi Anuvāda
They had already considered the enjoyments of this world and the next as insignificant and renunciable. Now, having renounced their own existence, considering the service of the lotus feet of Lord Shri Krishna as the highest, they sat on the banks of the Ganges, having taken a vow of eternal fasting unto death. || 5 ||
The waters of the Ganges flow, carrying the pollen of the lotus feet of Lord Shri Krishna, mixed with the fragrance of the Tulsi plant. This is the reason why she purifies all the worlds above and below, along with their guardians. What dying person would not serve her? || 6 ||
Thus, having resolved to undertake eternal fasting unto death on the banks of the Ganges, they relinquished all attachments and accepted the vow of sages, meditating on the lotus feet of Shri Krishna with undivided devotion. || 7 ||
At that time, great sages who purify the three worlds arrived there with their disciples. Saints usually sanctify those very pilgrimage sites themselves, under the pretext of pilgrimage. || 8 ||
SB 1.19.5-8
