SB 10.46.32 · Srimad-Bhagavatam

Devanagari

यस्मिन् जन: प्राणवियोगकाले क्षणं समावेश्य मनोऽविशुद्धम् । निर्हृत्य कर्माशयमाशु याति परां गतिं ब्रह्ममयोऽर्कवर्ण: ॥ ३२ ॥ तस्मिन् भवन्तावखिलात्महेतौ नारायणे कारणमर्त्यमूर्तौ । भावं विधत्तां नितरां महात्मन् किं वावशिष्टं युवयो: सुकृत्यम् ॥ ३३ ॥

Verse text

yasmin janaḥ prāṇa-viyoga-kāle kṣanaṁ samāveśya mano ’viśuddham nirhṛtya karmāśayam āśu yāti parāṁ gatiṁ brahma-mayo ’rka-varṇaḥ tasmin bhavantāv akhilātma-hetau nārāyaṇe kāraṇa-martya-mūrtau bhāvaṁ vidhattāṁ nitarāṁ mahātman kiṁ vāvaśiṣṭaṁ yuvayoḥ su-kṛtyam

Synonyms

yasmin — in whom ; janaḥ — any person ; prāṇa — from one’s life air ; viyoga — of separation ; kāle — at the time ; kṣaṇam — for a moment ; samāveśya — absorbing ; manaḥ — one’s mind ; aviśuddham — impure ; nirhṛtya — eradicating ; karma — of the reactions of material work ; āśayam — all traces ; āśu — immediately ; yāti — he goes ; parām — to the supreme ; gatim — destination ; brahma — mayaḥ — in a purely spiritual form ; arka — like the sun ; varṇaḥ — whose color ; tasmin — to Him ; bhavantau — your good selves ; akhila — of all ; ātma — the Supreme Soul ; hetau — and reason for existence ; nārāyaṇe — Lord Nārāyaṇa ; kāraṇa — the cause of everything ; martya — human ; mūrtau — in a form ; bhāvam — pure love ; vidhattām — have given ; nitarām — exceedingly ; mahā — ātman — to the perfectly complete ; kim vā — then what ; avaśiṣṭam — remaining ; yuvayoḥ — for you ; su — kṛtyam — required pious activity .

Translation

Anyone, even a person in an impure state, who absorbs his mind in Him for just a moment at the time of death burns up all traces of sinful reactions and immediately attains the supreme transcendental destination in a pure, spiritual form as effulgent as the sun. You two have rendered exceptional loving service to Him, Lord Nārāyaṇa, the Supersoul of all and the cause of all existence, the great soul who, although the original cause of everything, has a humanlike form. What pious deeds could still be required of you?

Translation (Visvanatha Cakravarti Thakura)

Anyone, even a person in an impure state, who absorbs his mind in Him for just a moment at the time of death burns up all traces of sinful reactions and immediately attains the supreme transcendental destination in a pure, spiritual form as effulgent as the sun. You two have rendered exceptional loving service to Him, Lord Nārāyaṇa, the Supersoul of all and the cause of all existence, the great soul who, although the original cause of everything, has a humanlike form. What pious deeds could still be required of you? KB 10.46.32-33 Uddhava continued: “If at the time of death a person can fix his pure mind upon Kṛṣṇa even for a moment, after giving up his material body he becomes eligible to appear in his original, spiritual body, just as the sun rises with all illumination. Passing from his life in this way, he immediately enters into the spiritual kingdom, Vaikuṇṭha.” This is the result of Kṛṣṇa conscious practice. If we practice Kṛṣṇa consciousness in this present body while in a healthy condition and in good mind, simply by chanting the holy mahā-mantra, Hare Kṛṣṇa, we will have every possibility of fixing the mind upon Kṛṣṇa at the time of death. If we do this, then our lives become successful without any doubt. But if we keep our minds always absorbed in fruitive activities for material enjoyment, then naturally at the time of death we shall think of such activities and again be forced to enter material, conditioned bodies to suffer the threefold miseries of material existence. Therefore, to remain always absorbed in Kṛṣṇa consciousness was the standard of the inhabitants of Vṛndāvana, as exhibited by Mahārāja Nanda, Yaśodā and the gopīs. If we can simply follow in their footsteps, even to a minute proportion, our lives will surely become successful, and we shall enter the spiritual kingdom, Vaikuṇṭha. “My dear Mother Yaśodā and Nanda Mahārāja,” Uddhava continued, “you have thus fixed your minds wholly and solely upon that Supreme Personality of Godhead, Nārāyaṇa, whose transcendental form is the cause of impersonal Brahman. The Brahman effulgence is only the bodily rays of Nārāyaṇa, and because you are always absorbed in ecstatic thought of Kṛṣṇa and Balarāma, what pious activity remains for you to perform?

Purport (Visvanatha Cakravarti Thakura)

After burning up (nirhrtya) all traces of karma, the person goes to Vaikuntha loka (param gatim) with a spiritual body (brahmamayah), bright like the sun. "You two have rendered devotion to Narayana, who is the soul of all and the cause of all, who is the cause of all causes but has the form of a human. But what activities remain to be done by you?" But (tu) is used to indicate that for them nothing remains to be done, but for Krsna there remains work of consoling and pacifying them, and being obedient to them.

Purport (Jiva Goswami)

Not seeing signs of satisfaction in Nanda and Yaśodā by his description, Uddhava again described the two boys, with kaimutya, in two verses. The singular is used since Kṛṣṇa and Balarāma are non-different (yasmin). Any jīva who absorbs his pure mind—without relation to the senses-- for even a moment in Kṛṣṇa at the time of death immediately attains the supreme goal. Or if he somehow or other absorbs his mind, even impure (mano aviśuddham), in Kṛṣṇa, he immediately attains the supreme goal—which manifests from the Lord’s svarūpa (brahma-mayaḥ), a form of śuddha-sattva, a function of the cit-śakti . He attains a spiritual body as an associate of the Lord. He does not attain something which disappears like objects made of matter. He becomes effulgent like the sun—self-illuminating, and with the ability to illuminate others. Similarly the Lord is described in the same way. Ādityavarṇām tamasaḥ parastāt: he is beyond prakṛti, self-effulgent. (Śvetāśvatara Upaniṣad) Kṛṣṇa is the root form or revealer of all ātmās—all forms of the Lord and all jīvas (akhilātma-hetau). The cause is Nārāyaṇa. “Does he have four arms?” He is Brahman (kāraṇa) in human form (martya-mūrtau). You manifest anurāga (bhāvam) to him to the highest degree (nitarām), more than Vasudeva and Devakī. O great soul, you have the highest nature, since you possess such anurāga! The word vā indicate a movement of his eyebrow. What remains for you two to do? Everything is perfect. It only remains for Kṛṣṇa to satisfy you. Sva-kṛtam is an alternative version.

Purport (Sanatana Goswami)

He uses the word bhavantau (you two) to show great respect to Nanda and Yaśodā at the beginning of the statement. At the end of the statement he uses yuvayoḥ to indicate his great devotion to them. This is understood later also. Kṛṣṇa is the cause of everything and the ātmā of everything (akhilātma-hetau). This shows his difference (cause) and non-difference (ātma) from everything. This is the vaiṣṇava-siddhānta. Or he is the cause of all the jīvas (ātma). They manifest from him. He is Brahman. “The supreme is without form.” He is Nārāyaṇa. “Nārāyaṇa has four arms.” He has a human form (martya-mūrtau) which is affectionate to devotees (kāraṇa) or endowed with a variety of astonishing pastimes. You two show affection (bhāvam) for him which surpasses that of any of the parents of the avatāras includiong Vasudeva and Devakī. O greatly intelligent Nanda! Vā indicates a doubt. What else have you two to do? Only he should satisfy you completely. That is all that remains to be done. That is the meaning of su.