Text 13: The saintly King Khaṭvāṅga, after being informed that the duration of his life would be only a moment more, at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead.
Text 14: Mahārāja Parīkṣit, now your duration of life is limited to seven more days, so during this time you can perform all those rituals which are needed for the best purpose of your next life.
Text 15: At the last stage of one’s life, one should be bold enough not to be afraid of death. But one must cut off all attachment to the material body and everything pertaining to it and all desires thereof.
Text 16: One should leave home and practice self-control. In a sacred place he should bathe regularly and sit down in a lonely place duly sanctified.
Śrīdharasvāmi's Bhāvārthadīpikā
Khaṭvāṅga, having taken the side of the devas, defeated the demons. Then, pleased with him, the devas said, "Ask for a boon." He first said, "Let my lifespan be stated." To this, the devas replied, "It is only a moment." Then, swiftly boarding a celestial plane, he came to the earth, which is the realm of action under the mode of passion, and took shelter of Hari. (13)
But for you, even now, he says "tavat" meaning - in that much time, accomplish the means for the supreme, transcendental goal. (14)
Regarding that, he first speaks of detachment: "At the time of death..." One who has abandoned auspicious rites, is free from fear of death, is detached, and has no longing for name and form - with that weapon (detachment), one should cut off desire, the longing for pleasure, for the body, as well as desire for children, wife, etc. (15)
Moreover, one should renounce the household, for even while staying at home, attachment may arise again. Regarding the eight-fold yoga, he says "dhīra..." which indicates celibacy and other practices. "Puṇyatīrthe..." indicates rules like bathing. He mentions the āsana: "śhuchau..." which should be properly constructed in a solitary place with kusha grass, deer skin, etc., in stages. (16)
Śrī Vaṃśīdharadatta's Bhāvārthadīpikā-prakāśha
Here, he cites the story of Khaṭvāṅga as evidence: "Khaṭvāṅga..." (13)
"O Descendant of Kuru!" For you, the king, accomplishing the means for the ultimate goal is not difficult, since you already rule over all subjects - this is the idea. A week is the totality of seven days. There is no compound formation due to the masculine gender per the maxim "rātrāhnāhāḥ puṃsi". (14)
The question is: What should one do at the time of death? Some great authorities of the tradition state that through yoga alone, one should willingly abandon the body and happily enter the Brahman. So he mentions the eight-fold yoga, though he will again praise his own view of pure devotional yoga at the end of the second chapter to highlight its superiority: "At the time of death..." (15)
He mentions another duty for one facing imminent death: "Moreover..." Here "griheshvantare" means "in another place". (16)
Śrī Rādhāramaṇa Dāsa Gosvāmīviracitā Dīpanī vyākhyā
Regarding "ashtanga" (the eight limbs of yoga) - according to Patanjali, the eight limbs of yoga are: yama, niyama, āsana, prānāyāma, pratyāhāra, dhāraṇā, dhyāna, and samādhi. Of these, the yamas are: non-violence, truthfulness, non-stealing, celibacy, and non-possession. The niyamas are: purity, contentment, austerity, study of scripture, and surrender to the Lord. "Sthira sukham āsanam" - the āsana should be steady and comfortable. (16)
The commentary of the revered Vīrarāghava narrates a history to explain the virtue of the "mere moment" that was known: "Khatvanga..." For Khatvanga, having sided with the devas, conquered the demons. Then, when told by the pleased devas to ask for a boon, he said first, "Let my lifespan be stated." To that, the devas said, "There is only a moment." Then, swiftly coming to the earth by celestial plane, he took shelter of Hari, as is well-known in the Ninth Canto. The sage-king named Khatvanga, knowing his lifespan was so brief, abandoned all identification of "I" and "mine" with this world, including the body, etc., gave up fear, and attained the fearless Lord Hari who dispels fear. (13)
He explains using the reasoning of Kaimutya: "Tava" - the meaning here is "your", i.e. "you", O descendant of Kuru! But for you, even now, the extent, the measure of your life is just one week, seven days long - "tāvat" (that much). Within that timeframe of one week, accomplish, make provisions for the transcendental goal, for the other world, all of this. (14)
He speaks of detachment as follows: "At the time of death..." At the time of death, when the end of the body is approaching, a person becomes one who has abandoned dharma, one who is free from fear, detached, unattached. With detachment itself as the weapon, he should cut off desire - the longing for enjoyment stemming from ego and the false sense of "I" and "mine" - for the body, as well as for children, wife, etc. who are subordinate to the body and follow its course. (15)
Moreover, the summary of the eight limbs of yoga is stated through "dhīra..." up to "āśhrayaṃ bhadram īkṣhata". "Dhīra" means one of controlled senses, indicating the yama which includes celibacy, etc. "Bathing in sacred waters" indicates the rules like charity, etc. "On a pure, solitary seat properly laid out with deerskin, kusha grass, etc. in the prescribed sequence, sitting upright without transgressing auspicious postures like svastika" - by this, the limb of āsana is stated. (16)
1. Prā. Pā. 'pi. 2. Prā. Pā. dehānuyāyinīm. 3. Prā. Pā. pariplutaḥ.
Commentary by the revered Vijaydhvajtīrtha in Padaratnāvalī:
He reinforces this meaning through the narrative "Khatvanga iti". The word "nāma" here means "well-known". In this human world, knowing that his lifespan was limited to just a moment, abandoning attachments like kingdom etc., fixing his senses on Hari, he attained the state of fearlessness, which is liberation - this is the connection. The dictionary meaning of "tyāga" is "vihaathitandaanam utsarjana visarjana" (abandonment, casting off). Or, it means he attained the Supreme Person Hari, who is the embodiment of the goal of human life, freedom from fear. (13)
Compared to that (the moment's lifespan), your lifespan being not much, no asceticism is required now. Therefore, orient all that towards the remembrance of the lotus feet of Hari, he says in "tavāpi" - even now, the combined period of seven days is the extent of your lifespan, your life's measure. Whatever that extent of life is, render all of it pertaining to the transcendental goal, the future state of liberation, by the means of hearing the Bhāgavata, is the meaning. Or, "sāmparāyas tu saṃgrāma āpadāgāmikālayor" iti Yādavaḥ - at the time characterized by death, as remembrance of Hari's feet happens, similarly devote that period to hearing the Bhāgavata. (14)
Knowing the time of death, detachment is the primary means for one desiring to remember Hari, he says in "antakāle". When death arrives, a person naturally becomes free from the fear caused by destruction of the body, and detached from attachment exemplified by affection for children, etc. With the weapon of that detached discernment, cut off the desire for the body as well as for wife, children etc. who are subordinate to the body - this is the connection. (15)
Then, what is to be done? He says in "gṛhāt". Having renounced the home and attained the detachment characterized by sannyāsa, a wise and resolute person capable of overcoming obstacles, bathed in sacred waters like that of the Ganges purifying outer and inner impurities, sitting properly on a pure seat laid out according to rules in a solitary place free from ignoble association - this is the remaining part of the sentence. (16)
Commentary by Śrī Jīva Gosvāmī in Krama Sandarbha:
In the commentary on "Khatvanga" - "bhuvamagatya" means coming down from heaven after being distracted by the observation of celestial objects. (13)
The statement of Balaram earlier that "the boundary was crossed on the seventh day", and the statement of Shuka now that "even now the life's extent is one week" - both these should be understood as Sri Bhagavan alone making those respective utterances happen quickly. All that - in the form of hearing, chanting, etc. should be done by the king, as will be stated by the reasoning "na jāto..'pi.." etc. to be spoken later. (14)
Therefore, the intermediate topic beginning with "antakāle" should be understood as a means for certain others only. (15) "Gṛhāt" is a compound word. (16-19)
Commentary by Śrī Viśvanātha Cakravartti in Sārārthadarśinī:
Therein, he validates the narrative of Khatvanga. Indeed, having sided with the devas, Khatvanga defeated the daityas. Then, when the pleased devas said "Ask for a boon", he replied, "First, let my lifespan be told". They said, "It is only a moment". Then, being silent, quickly coming down to the earth, he took shelter of Hari. (13)
"Tavāpi" - Your case too. Therefore, even now in this present time, whatever is the transcendental means, render all of that. (14)
There, in response to the question "What should one do when dying?", some from the great assembly of proponents of yoga, whose opinion is that one should abandon the body by one's own free will through yoga practice alone and happily enter the Brahman, in order to again extol his own view of pure devotional yoga to be spoken of at the end of the second chapter, he says "antakāle" - "asaṅga" means detachment; "tam deham" means that body; "anu ye" means those who follow the body like wife and children. (15)
"Dhīraḥ" - first is the discipline like brahmacarya. "Puṇya-tīrtha" - second is the regulation like bathing. He mentions the third limb of āsana by saying "śucau vidhi-vat kalpite āsane āsīnaḥ" - sitting on a seat properly laid out with kuśa grass, deerskin, etc. (16)
Commentary by Śrī Śukadevajī in Siddhāntapadīpa:
Khatvanga, a sage king, having known from the words of the devas that his lifespan was only a moment, realizing that much limitation of lifespan, abandoning everything like kingdom, attained Hari by the very means of bhajan known from that very moment, being free from the fear about the time for accomplishing the practice of bhajan. (13)
O Descendant of Kuru! But for you, even now, the life's extent is seven days. Within that period of seven days, render all that is the transcendental means for the other world. (14)
He speaks of the eightfold yoga along with its auxiliaries, to be abandoned completely - "antakāle" means by all seven. "Deha antakāle āgate" means when death has arrived, is imminent. "Gata-sādhvasaḥ" means free from the fear of death. With the weapon of detachment, the sword of vairāgya, cut off desire, attachment, for the body as well as those who follow the body. (15)
"Gṛhāt" means from the household opposed to yoga; "prabrajitaḥ" means having renounced; "dhīraḥ" means one of controlled senses, this is an indicative of disciplines like brahmacarya; "puṇya-tīrtha-jalāplutaḥ" - by this, bathing regulations etc. are indicated; he mentions the limb called āsana by "śucau" etc. (16)
1. "Parināmam" iti kha. 2. "Parināmam" iti kha. 3. This portion "ā pālavena harer uktatvāt tad atirikta" is not present in the Kha manuscript.
Śrīmad Vallabhācārya's Subodhinī Commentary
Then, he gives an example to illustrate that the life span of enemies is indeed unknown, but one's own life span is known, [with the story of] Khaṭvāṅga by name. Khaṭvāṅga, whose name was Dilīpa, had sided with the devas and killed the daityas. When the devas said, "Ask for a boon," [he thought,] "After ascertaining the measure of my life span, I shall ask for a boon accordingly." So he inquired about the measure of his life span. Then, having come to know from their words that it was only a muhūrta (48 minutes), he immediately fell to the ground. As it was said by Hari (Viṣṇu) that going forward he would only have the status of a doorkeeper, abandoning everything else, he attained Hari through meditation in the form of remembrance. Therefore, you should not wait for a long time. (13)
You, however, have a life span of a little more than two hundred muhūrtas (about 6 days). Even in a single muhūrta, the task can be accomplished. Still, [taking into account] what we had said earlier - that one should contemplate [topics] related to the Lord's ten-fold play as long as one listens - he says tava api (for you too). Just as his life span was known, so too is yours known even now. The term of life is one week. The duration of life is only seven days. Therefore, until then, accomplish all the means for the other world. Abandoning everything, listen to the narrations of the Lord. Some interpret the following verse differently, but that is to be disregarded as it contradicts the meaning. (14)
Thus, the first question and answer along with its elaboration have been given: "What is to be done with one's entire being?" Through the statements "Remembrance of Nārāyaṇa at the end" and "He attained the fearless Lord Hari," what is to be done at the time of death has already been instructed - that very thing is to be done with one's entire being at all times. Still, if there arises a desire in the king's heart to know the answer to that, then what we are about to say may not appear properly in his heart. Therefore, specifically stating what is to be done at the time of death, and explaining the benefit of listening, which was mentioned earlier, through contemplation (manana) and meditation (nididhyāsana) in the concluding section, he says, "At the time of death" (antakāle). Contemplation (manana) means thoroughly reflecting with reasoning. It has been said there that the Lord (Bhagavān) is to be listened to. If there is a doubt as to who is the Lord (Bhagavān), then through the words "sarvātmā" etc., it becomes clear that the Lord is the embodiment of all human goals and the means to attain all results. If there is a further doubt as to how the Lord is everything, then even though there are scriptural statements like "The Self alone is all this," "Brahman is indeed all this," "O Janārdana, Hari is all this," from a worldly perspective based on reasoning, it is explained that the entire universe is situated in the body of the Lord. And that the Lord is the Supreme Person (Puruṣa) is undisputed, based on the Śruti "The Supreme Person is indeed Nārāyaṇa Himself, who is free from desires" and "The Supreme Person alone is all this." However, as long as the entire universe is not shown to be situated in the body of that Supreme Person, His being everything would not be accepted. Therefore, [the text] describes how [the universe] is situated in the body of the Supreme Person. Furthermore, even if the entire universe is described through words as being situated [in the Lord's body], if it contradicts experience, then that too would not be accepted. Hence, [the text] speaks in a way that leads to direct realization through meditation. If one were to have direct experience while meditating, then one would become free from all doubts, seeing everything in His body. Instructing [the means] up to direct realization, which is the fruit of contemplation and meditation, and which is for the purpose of explaining the truth, while also stating through the principle of "even a minor defect must be avoided" that if there arises any other obstacle while remembering [the Lord] at the time of death, then that very thing should be done - in order to remove that defect, [the text] speaks of yoga, which is the cessation of mental modifications. Since meditation is one of the auxiliary practices of yoga, [the text] also describes the true nature of the Lord as the object of meditation. And in this way, [the text] answers the question of what is to be done at the time of death. The word "tu" (however) serves to set aside the previous proposition of "this is what you should do." Or it sets aside the previous proposition of "just a little more will be said in accordance with that proposition." The time of death (antakāla) is the time of dying, or the end (anta) of the stage of life, like the demise of a king. Or it is the time of death itself. When that [time of death] arrives and becomes known, the first practice is what was mentioned before as something to be done. Following that, with the weapon of dispassion, one should sever attachment and desire for those things that are associated with the body, such as the household and so on, thinking, "May they not be mine, may I not derive any benefit from them" - this is the second practice. Then, one should renounce the household and take sannyāsa (renunciation) - this is the third practice. After that, the fourth is fortitude in the face of difficulties such as cold and so on. These are the yamas (restraints). He states the niyamas (observances): "Having bathed in the purifying waters of a holy place" - the word "tīrtha" (holy place) is used because the water is considered purifying even when taken away. The word "puṇya" (purifying) implies the rejection of places of pilgrimage meant for material desires. "Puṇya" may refer to the sacred river Gaṅgā, or "tīrtha" may refer to a stepping-stone (ghaṭṭa) [in the river], as per the Śruti "For they make him enter that [status] at the holy place." "Āpluta" means having bathed properly. He should sit (āsīna) on a pure, secluded seat that has been prepared properly according to the prescribed method, such as with a deer-skin and kuśa grass facing the north, and practice [yoga]. (15, 16)
Śrīmad Gosvāmiśrī Puruṣottamacaraṇa's Śrī Subodhinī Prakāśa:
On the statement "tavāpi" (your life span too): "Prameya-virodhādi" (opposing what is to be known, etc.). Here, starting from "tasmād bhārate" (therefore, in the Bhārata) up to the conclusion "tasmāt sarvātmane" (therefore, to the Supreme Self), the primary purport seems to be the question and answer regarding what is to be done by the Supreme Self. That very thing is being carried out here. Hence, the meaning is that listening (śravaṇa) and contemplation (manana) alone constitute "what is to be known" (prameya), and "opposing that" (virodhādi). (14)
On "antkāle tv" (but at the time of death): They clearly manifest even an appearance of opposition to śravaṇa and manana, which constitute "what is to be known," by saying "evam" (thus) and so on. Here, in response to the doubt, "How is the process of manana, etc., accomplished?" they explain by saying "mananam" (contemplation) and so on. The meaning is to perform the aforementioned duty. For the sake of cessation from good and bad actions, śravaṇa should be performed, as it has been said, "vā iti" (or). The meaning is, "Let these motivations arise." (15)
1. "Man-matā" (My opinion) - Kha. 2. "Puruṣasya śarīre" (In the body of a person) - Ka. 3. "Antakālasya" (Of the time of death) - Gha. 4. "Evam tat-kṛte" (Thus, for that purpose) - Ka.
Śrī Giridhara's Bāla Prabodhinī:
King Khaṭvāṅga, having sided with the devas, defeated the daityas. When the pleased devas asked him to choose a boon, he first inquired about the span of his life, thinking that he should request a boon commensurate with his lifespan, otherwise, a great boon would be futile if his life was short. So he asked, "First, tell me how much life I have left." The devas replied, "You have only a moment left." Thus, knowing the precise measure of his life, and since the mind cannot remain steady in the rajoguna-predominant heavenly realm, he came to this world of practice. Abandoning his body, offspring, wife, etc., and withdrawing his mind from them, he meditated on the fearless and fear-removing Lord with each successive moment and attained Him within that same measure of a moment. Anticipating the doubt, "How could such dispassion arise in him at the time of choosing the boon?" the author says, "Rājarṣir" (the saintly king). (13)
He explains the meaning through the principle of "removal by implication" in the statement, "tavā" (your). Addressing Arjuna, born in the noble Kuru dynasty, and implying that this is fitting for him as well, he says, "He Kauravya" (O descendant of Kuru). "For you too, the measure of this life now is only one week of seven days. Therefore, accomplish that which is the means for the other world, such as hearing the Śrīmad Bhāgavata, within that time." (14)
It has been said that the Lord should be remembered at the time of death through śravaṇa, etc. If there were some other preoccupation at that time, then only that form would be attained, not the Lord Himself. To avoid such other preoccupations, yoga, defined as the cessation of mental modifications, should be practiced. This is stated in the verse beginning "antakāle" (at the time of death): "At the time of death, when it arrives, the person, free from the good and bad results of actions, being detached, should sever, with that weapon of detachment, the desire for enjoyment arising from the sense of 'I' and 'mine' in relation to those things belonging to the body, such as home, wife, children, etc., which remain associated with the body." (15)
The compound expression is completed by the latter portion: "having renounced home, he should not indulge." How are the auxiliary disciplines like āṅga, etc., accomplished? This is stated in "dhīra" (the resolute person): "with controlled senses" - this refers to the discipline of brahmacarya, etc. "Having bathed properly in the waters of sacred tīrthas like the Gaṅgā" - this is the regulation regarding bathing, etc. "Seated on a duly prepared seat of kuśa grass, etc., in a pure, secluded place, with an upright body posture without violating rules like svastika, etc." - this describes the auxiliary discipline of āsana posture. (16) Thus the verses have been summarized.
Hindi Anuvāda
The saintly king Khaṭvāṅga, knowing the time of the end of his life-span, renounced everything within two hours and meditated on the fearless Lord. (13)
At the time of death, a person should cut through attachment to the body and those related to it, without being perturbed. (14)
With courage, he should leave home, bathe in the sacred waters of holy places, and sitting properly on a designated seat in a pure and solitary place. (15)
Parīkṣit said, "But my life span is now only seven days. I should accomplish everything within this period itself." (16)
SB 2.1.13-16
