pitÄmahÄ me samare 'maraĂąjayair
devavratÄdyÄtirathais timiáš gilaiḼ
duratyayaáš kaurava-sainya-sÄgaraáš
káštvÄtaran vatsa-padaáš sma yat-plavÄḼ
drauášy-astra-vipluᚣášam idaáš mad-aáš gaáš
santÄna-bÄŤjaáš kuru-pÄášá¸avÄnÄm
jugopa kukᚣiáš gata Ätta-cakro
mÄtuĹ ca me yaḼ Ĺaraášaáš gatÄyÄḼ
vÄŤryÄáši tasyÄkhila-deha-bhÄjÄm
antar bahiḼ pĹŤruᚣa-kÄla-rĹŤpaiḼ
prayacchato máštyum utÄmáštaáš ca
mÄyÄ-manuᚣyasya vadasva vidvan
pitÄmahÄḼ - my grandfathers, the five PÄášá¸avas (Yudhiᚣášhira, BhÄŤma, Arjuna, Nakula and Sahadeva); me - my; samare - on the Battlefield of Kurukᚣetra; amaram jayaiḼ - with fighters who could gain victory over the demigods on the battlefield; devavrata-Ädya - Bhčᚣmadeva and others; atirathaiḼ - great commanders in chief; timiáš gilaiḼ - resembling great timiáš gila fish, which can easily eat large sharks; duratyayam - very difficult to cross; kaurava-sainya-sÄgaram - the ocean of the assembled soldiers of the Kauravas; káštvÄ - considering such an ocean; ataran - crossed it; vatsa-padam - exactly as one steps over a small hoofprint of a calf; sma - in the past; yat-plavÄḼ - the shelter of the boat of KášášŁáša's lotus feet; drauáši - of AĹvatthÄmÄ; astra - by the brahmÄstra; vipluᚣášam - being attacked and burned; idam - this; mat-aáš gam - my body; santÄna-bÄŤjam - the only seed left, the last descendant of the family; kuru-pÄášá¸avÄnÄm - of the Kurus and the PÄášá¸avas (because no one but me lived after the Battle of Kurukᚣetra); jugopa - gave protection; kukᚣim - within the womb; gataḼ - being placed; Ätta-cakraḼ - taking in hand the disc; mÄtuḼ - of my mother; ca - also; me - my; yaḼ - the Lord who; Ĺaraášam - the shelter; gatÄyÄḼ - who had taken; vÄŤryÄáši - the glorification of the transcendental characteristics; tasya - of Him (the Supreme Personality of Godhead); akhila-deha-bhÄjÄm - of all the materially embodied living entities; antaḼ bahiḼ - inside and outside; pĹŤruᚣa - of the Supreme Person; kÄla-rĹŤpaiḼ - in the forms of eternal time; prayacchataḼ - who is the giver; máštyum - of death; uta - it is so said; amáštam ca - and eternal life; mÄyÄ-manuᚣyasya - of the Lord, who appeared as an ordinary human being by His own potency; vadasva - kindly describe; vidvan - O learned speaker (Ĺukadeva GosvÄmÄŤ).
As stated in ĹrÄŤmad-BhÄgavatam (10.14.58):
samÄĹritÄ ye pada-pallava-plavaáš
mahat-padaáš puášya-yaĹo murÄreḼ
bhavÄmbudhir vatsa-padaáš paraáš padaáš
padaáš padaáš yad vipadÄáš na teᚣÄm
âFor one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as MurÄri, or the enemy of the Mura demon, the ocean of the material world is like the water contained in a calfâs hoofprint. His goal is paraáš padam, or Vaikuášášha, the place where there are no material miseries, not the place where there is danger at every step.â
One who seeks shelter at the lotus feet of Lord KášášŁáša is immediately protected by the Lord. As the Lord promises in Bhagavad-gÄŤtÄ (18.66), ahaáš tvÄáš sarva-pÄpebhyo mokᚣayiᚣyÄmi mÄ ĹucaḼ: âI shall deliver you from all sinful reactions. Do not fear.â By taking shelter of Lord KášášŁáša, one comes under the safest protection. Thus when the PÄášá¸avas took shelter at the lotus feet of KášášŁáša, all of them were on the safe side of the Battlefield of Kurukᚣetra. ParÄŤkᚣit MahÄrÄja, therefore, felt obliged to think of KášášŁáša in the last days of his life. This is the ideal result of KášášŁáša consciousness: ante nÄrÄyaáša-smáštiḼ. If at the time of death one can remember KášášŁáša, oneâs life is successful. ParÄŤkᚣit MahÄrÄja, therefore, because of his many obligations to KášášŁáša, intelligently decided to think of KášášŁáša constantly during the last days of his life. KášášŁáša had saved the PÄášá¸avas, MahÄrÄja ParÄŤkᚣitâs grandfathers, on the Battlefield of Kurukᚣetra, and KášášŁáša had saved MahÄrÄja ParÄŤkᚣit himself when he was attacked by the brahmÄstra of AĹvatthÄmÄ. KášášŁáša acted as the friend and worshipable Deity of the PÄášá¸ava family. Moreover, apart from Lord KášášŁášaâs personal contact with the PÄášá¸avas, KášášŁáša is the Supersoul of all living entities, and He gives everyone liberation, even if one is not a pure devotee. Kaášsa, for example, was not at all a devotee, yet KášášŁáša, after killing him, gave him salvation. KášášŁáša consciousness is beneficial to everyone, whether one is a pure devotee or a nondevotee. This is the glory of KášášŁáša consciousness. Considering this, who will not take shelter at the lotus feet of KášášŁáša? KášášŁáša is described in this verse as mÄyÄ-manuᚣya because He descends exactly like a human being. He is not obliged to come here, like karmÄŤs, or ordinary living beings; rather, He appears by His own internal energy (sambhavÄmy Ätma-mÄyayÄ) just to show favor to the fallen conditioned souls. KášášŁáša is always situated in His original position as sac-cid-Änanda-vigraha, and anyone who renders service to Him is also situated in his original, spiritual identity (svarĹŤpeáša vyavasthitiḼ). This is the highest perfection of human life.