Devanagari
एतावान् सांख्ययोगाभ्यां स्वधर्मपरिनिष्ठया ।
जन्मलाभ: पर: पुंसामन्ते नारायणस्मृति: ॥ ६ ॥
Verse text
etāvān sāṅkhya-yogābhyāṁ
sva-dharma-pariniṣṭhayā
janma-lābhaḥ paraḥ puṁsām
ante nārāyaṇa-smṛtiḥ
Synonyms
etāvān
—
all these
;
sāṅkhya
—
complete knowledge of matter and spirit
;
yogābhyām
—
knowledge of mystic power
;
sva
—
dharma — particular occupational duty
;
pariniṣṭhayā
—
by full perception
;
janma
—
birth
;
lābhaḥ
—
gain
;
paraḥ
—
the supreme
;
puṁsām
—
of a person
;
ante
—
at the end
;
nārāyaṇa
—
the Personality of Godhead
;
smṛtiḥ
—
remembrance .
Translation
The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.
Translation (Visvanatha Cakravarti Thakura)
For persons fixed in jṣāna, yoga and karma, gaining such a birth, with remembrance of Nārāyaṇa while rejecting the other processes, is the best.
Purport
Nārāyaṇa is the transcendental Personality of Godhead beyond the material creation. Everything that is created, sustained, and at the end annihilated is within the compass of the
mahat-tattva
(material principle) and is known as the material world. The existence of Nārāyaṇa, or the Personality of Godhead, is not within the jurisdiction of this
mahat-tattva,
and as such the name, form, attributes, etc., of Nārāyaṇa are beyond the jurisdiction of the material world. By the speculation of empiric philosophy, which discerns matter from spirit, or by cultivation of mystic powers, which ultimately helps the performer to reach any planet of the universe or beyond the universe, or by discharge of religious duties, one can achieve the highest perfection, provided one is able to reach the stage of
nārāyaṇa-smṛti,
or constant remembrance of the Personality of Godhead. This is possible only by the association of a pure devotee, who can give a finishing touch to the transcendental activities of all
jṣānīs, yogīs
or
karmīs,
in terms of prescribed duties defined in the scriptures. There are many historical instances of the achievement of spiritual perfection, such as that of the Sanakādi Ṛṣis or the nine celebrated Yogendras, who attained perfection only after being situated in the devotional service of the Lord. None of the devotees of the Lord ever deviated from the path of devotional service by taking to other methods as adopted by the
jṣānīs
or
yogīs.
Everyone is anxious to achieve the highest perfection of his particular activity, and it is indicated herein that such perfection is
nārāyaṇa-smṛti,
for which everyone must endeavor his best. In other words, life should be molded in such a manner that one is able to progressively remember the Personality of Godhead in every step of life.
Commentary (Visvanatha Cakravarti Thakura)
If persons doing jṣāna, karma or other processes become devotees by association with devotees, they do not again perform those other processes. They become successful. That is expressed in this verse. For jṣānīs, yogīs and karmīs, to attain such a birth is best. What birth is that? That is a successful birth if, with the end of jṣāna, yoga and karma (ante–not literally the end but by approximation), pure bhakti, remembrance of Nārāyaṇa, appears, as in the case of the Kumāras, Nava-yogendras, Prācīnabarhi and others. “At the end” signifies that even if they give up bhakti, they do not again practice the other processes. Thus it is said:
etāvān eva yajatām iha niḥśreyasodayaḥ |
bhagavaty acalo bhāvo yad bhāgavata-saṅgataḥ ||
Auspiciousness arises for the worshippers of devatās if firm devotion for the Lord arises from association with devotees. SB 2.3.11
Others say the verse means “At the end of this life, remembering Nārāyaṇa is the supreme attainment.”