मतिं चकार तनये बाले नारायणाह्वये ॥२७॥
sa evaá¹ vartamÄno 'jño
má¹›tyu-kÄla upasthite
matiá¹ cakÄra tanaye
bÄle nÄrÄyaṇÄhvaye
4 times this text was mentioned in purports to other texts: LSB(4)
saḥ - that AjÄmila; evam - thus; vartamÄnaḥ - living; ajñaḥ - foolish; má¹›tyu-kÄle - when the time of death; upasthite - arrived; matim cakÄra - concentrated his mind; tanaye - on his son; bÄle - the child; nÄrÄyaṇa-Ähvaye - whose name was NÄrÄyaṇa.
When the time of death arrived for the foolish AjÄmila, he began thinking exclusively of his son NÄrÄyaṇa.
In the Second Canto of the ÅšrÄ«mad-BhÄgavatam (2.1.6) Åšukadeva GosvÄmÄ« says:
etÄvÄn sÄá¹…khya-yogÄbhyÄá¹
svadharma-pariniá¹£á¹hayÄ
janma-lÄbhaḥ paraḥ puá¹sÄm
ante nÄrÄyaṇa-smá¹›tiḥ
“The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by acquirement of mystic powers, or by perfect discharge of one’s occupational duty, is to remember the Personality of Godhead at the end of life.†Somehow or other, AjÄmila consciously or unconsciously chanted the name of NÄrÄyaṇa at the time of death (ante nÄrÄyaṇa-smá¹›tiḥ), and therefore he became all-perfect simply by concentrating his mind on the name of NÄrÄyaṇa.
It may also be concluded that AjÄmila, who was the son of a brÄhmaṇa, was accustomed to worshiping NÄrÄyaṇa in his youth because in every brÄhmaṇa’s house there is worship of the nÄrÄyaṇa-Å›ilÄ. This system is still present in India; in a rigid brÄhmaṇa’s house, there is nÄrÄyaṇa-sevÄ, worship of NÄrÄyaṇa. Therefore, although the contaminated AjÄmila was calling for his son, by concentrating his mind on the holy name of NÄrÄyaṇa he remembered the NÄrÄyaṇa he had very faithfully worshiped in his youth.
In this regard ÅšrÄ«la ÅšrÄ«dhara SvÄmÄ« expressed his verdict as follows: etac ca tad-upalÄlanÄdi-Å›rÄ«-nÄrÄyaṇa-namoccÄraṇa-mÄhÄtmyena tad-bhaktir evÄbhÅ«d iti siddhÄntopayogitvenÄpi draá¹£á¹avyam. “According to the bhaktisiddhÄnta, it is to be analyzed that because AjÄmila constantly chanted his son’s name, NÄrÄyaṇa, he was elevated to the platform of bhakti, although he did not know it.†Similarly, ÅšrÄ«la VÄ«rarÄghava Ä€cÄrya gives this opinion: evaá¹ vartamÄnaḥ sa dvijaḥ má¹›tyu-kÄle upasthite satyajño nÄrÄyaṇÄkhye putra eva matiá¹ cakÄra matim ÄsaktÄm akarod ity arthaḥ. “Although at the time of death he was chanting the name of his son, he nevertheless concentrated his mind upon the holy name of NÄrÄyaṇa.†ŚrÄ«la Vijayadhvaja TÄ«rtha gives a similar opinion:
má¹›tyu-kÄle deha-viyoga-laká¹£aṇa-kÄle má¹›tyoḥ sarva-doá¹£a-pÄpa-harasya harer anugrahÄt kÄle datta-jñÄna-laká¹£aṇe upasthite há¹›di prakÄÅ›ite tanaye pÅ«rṇa-jñÄne bÄle pañca-vará¹£a-kalpe prÄdeÅ›a-mÄtre nÄrÄyaṇÄhvaye mÅ«rti-viÅ›eá¹£e matiá¹ smaraṇa-samarthaá¹ cittaá¹ cakÄra bhaktyÄsmarad ity arthaḥ.
Directly or indirectly, AjÄmila factually remembered NÄrÄyaṇa at the time of death (ante nÄrÄyaṇa-smá¹›tiḥ).
