Vaiṣṇava-toṣaṇī 44 страница

Text 54

ya idaṁ kī rtayed viṣ ṇ oḥ karma caidya-vadhā dikam

rā ja-mokṣ aṁ vitā naṁ ca sarva-pā paiḥ pramucyate

Translation

One who recites these activities of Kṛ ṣ ṇ a, including the killing of Ś iś upā la, coronation of Yudhiṣ ṭ hira, the deliverance of the kings and the performance of the Rā jasū ya sacrifice, is freed from all obstacles to bhakti.

Duryodhana and others grieved in spite of seeing Kṛ ṣ ṇ a directly, because they did not have devotion. All others however become happy since they had bhakti. That is expressed in this verse.

Or it is astonishing that Ś iś upā la and Jarā sandha attained liberation from Kṛ ṣ ṇ a directly. From hearing of their killing, one will attain the supreme destination, by the power of the Lrd. That is explained in this verse.

Qualification is not necessary. One who recites the killing Ś iś upā la by Kṛ ṣ ṇ a, who spreads through the universe (viṣ ṇ oḥ ) by revealing his special glories, is freed of all sins including prā rabdha sins, in a remarkable way (pra-mucyate): he attains Vaikuṇ ṭ ha, greater that liberation. Adikam means “and the installation of Yudhiṣ ṭ hira. ”

Chapter Seventy-five

Texts 1–2

ś rī -rā jovā ca

ajā ta-ś atros tam dṛ ṣ ṭ vā rā jasū ya-mahodayam

sarve mumudire brahman nṛ -devā ye samā gatā ḥ

duryodhanaṁ varjayitvā rā jā naḥ sarṣ ayaḥ surā ḥ

iti ś rutaṁ no bhagavaṁ s tatra kā raṇ am ucyatā m

Translation

Mahā rā ja Parī kṣ it said: O brā hmaṇ a, according to what I have heard from you, all the assembled kings, sages and devatā s were delighted to see the wonderful festivities of King Yudhiṣ ṭ hira’s sacrifice, with the sole exception of Duryodhana. Please tell me why this was so, my lord.

Though it was already explained that the cause of Duryodhana’s agitation was his sin, he asks again, wanting to know the details while confirming what was said. Yudhiṣ ṭ hira did not hate Duryodhana. Seeing the excellence, wealth or festivity of the sacrifice, which was extraordinary (tam), all the other kings who had gathered were joyful. O Brahman, directly the Lord, you understand this! Duryodhana alone was not happy. This has been heard by us (naḥ ). O omniscient Ś ukadeva (bhagavā n)! You know how to explain this.

— — — — — — — -

Though it was already explained that the cause of Duryodhana’s agitation was his sin, he asks again, wanting to know the details while confirming what was said. Yudhiṣ ṭ hira did not hate Duryodhana. The cause of Duryodhana’s hatred was that he thought the throne belonged to him. Parī kṣ it had heard this from the mouth of the Lord through paramparā .

Text 3

ś rī -bā darā yaṇ ir uvā ca

pitā mahasya te yajñ e rā jasū ye mahā tmanaḥ

bā ndhavā ḥ paricaryā yā ṁ tasyā san prema-bandhanā ḥ

Translation

Ś rī Bā darā yaṇ i said: At the rā jasū ya sacrifice of your saintly grandfather, his family members, bound by their love for him, engaged themselves in humble services on his behalf.

Commentary

Ś ukadeva calls Yudhiṣ ṭ hira “grandfather” in order to give Parī kṣ it joy. Friends who were bound to Yudhiṣ ṭ hira by affection were there to perform various services at the sacrifice of Yudhiṣ ṭ hira, who had an excellent nature (mahā tmanaḥ ).

Texts 4–7

bhī mo mahā nasā dhyakṣ o dhanā dhyakṣ aḥ suyodhanaḥ

sahadevas tu pū jā yā ṁ nakulo dravya-sā dhane

guru-ś uś rū ṣ aṇ e jiṣ ṇ uḥ kṛ ṣ ṇ aḥ pā dā vanejane

pariveṣ aṇ e drupada-jā karṇ o dā ne mahā -manā ḥ

yuyudhā no vikarṇ aś ca hā rdikyo vidurā dayaḥ

bā hlī ka-putrā bhū ry-ā dyā ye ca santardanā dayaḥ

nirū pitā mahā -yajñ e nā nā -karmasu te tadā

pravartante sma rā jendra rā jñ aḥ priya-cikī rṣ avaḥ

Translation

Bhī ma supervised the kitchen, Duryodhana looked after the treasury, while Sahadeva respectfully greeted the arriving guests. Nakula procured needed items, Arjuna attended the respectable elders, and Kṛ ṣ ṇ a washed everyone’s feet, while Draupadī served food, and generous Karṇ a gave out the gifts. Many others, such as Yuyudhā na; Vikarṇ a, Krtavarmā, Vidura, Bhū riś ravā and other sons of Bā hlī ka; and Santardana, similarly volunteered for various duties during the elaborate sacrifice. They did so because of their eagerness to please Mahā rā ja Yudhiṣ ṭ hira, O best of kings.

Arjuna was in charge of serving the elders or devotees (satā m or guru). By serving them he brought them under control. Kṛ ṣ ṇ a was in charge of washing the feet of the devotees. By this he attracted everyone’s heart. The order in reverse (from Kṛ ṣ ṇ a to Bhī ma) indicates the various actions in receiving the guests.

Vikarṇ a was the brother of Duryodhana. Hā rdikya refers to Kṛ tavarmā. Ā dayaḥ after Vidura means Bhī ṣ ma, Droṇ a and others. Duś ā sana was also there. Kṛ tā kṛ ta-parijñ ā ne bhī ṣ madrauṇ au mahā matī: Bhī sma and Droṇ a, great minds who knew what to do and not to do, were engaged. (Mahā bhā rata). The son of Bā hlī ka named Somadatta was there. Somadatta’s son was Bhū ri. The word ā dyā means Bhū riś vavā, another son of Somadatta. Putrā here included grandsons. Santardana refers to Kekaya, son of Ś rutikī rti, sister of Kuntī. Ā dayaḥ indicates his brothers. Immediately (tadā ) they engaged in service, to please the king. O best of kings! By the greatness of these previous kings you have become the best of kings. Or O best of kings, this event was suitable for your grandfather.

— — — — — — — —

Four verses describe their services. Two verses describe the services of the main persons. Some were engaged as heads of departments while others were engaged individually to do certain tasks, according to their skill and special desire. Thus each is described through the assignment of their service. Arjuna was in charge of serving those who were supporting the Lord. Kṛ ṣ ṇ a was in charge of washing the feet of the devotees. He was not engaged by Yudhiṣ ṭ hira in doing this. He did this voluntarily out of affection. The second verse mentioned that friends bound by affection served in various capacities. “Since others were too proud to do this, the sacrifice will be faulty without this service. This should not happen to my friend. ” Thus Kṛ ṣ ṇ a did this service out of mercy.

Vikarṇ a was the brother of Duryodhana. Hā rdikya refers to Kṛ tavarmā. Ā dayaḥ after Vidura means Bhī ṣ ma, Droṇ a and others. Duś ā sana was also there. Kṛ tā kṛ ta-parijñ ā ne bhī ṣ madrauṇ au mahā matī: Bhī sma and Droṇ a, great minds who knew what to do and not to do, were engaged. (Mahā bhā rata). The son of Bā hlī ka named Somadatta was there. Somadatta’s son was Bhū ri. The word ā dyā means Bhū riś vavā, another son of Somadatta. Putrā here included grandsons. Santardana refers to Kekaya, son of Ś rutikī rti, sister of Kuntī. Ā dayaḥ indicates his brothers. Immediately (tadā ) they engaged in service.

Text 8

ṛ tvik-sadasya-bahu-vitsu suhṛ ttameṣ u

sv-iṣ ṭ eṣ u sū nṛ ta-samarhaṇ a-dakṣ iṇ ā bhiḥ

caidye ca sā tvata-pateś caraṇ aṁ praviṣ ṭ e

cakrus tatas tv avabhṛ tha-snapanaṁ dyu-nadyā m

Translation

After the priests, the prominent delegates, the greatly learned saints and the King’s most intimate well-wishers had all been properly honored with pleasing words, auspicious offerings and various gifts as remuneration, and after the King of Cedi had entered the lotus feet of the Lord of the Sā tvatas, the avabhṛ tha bath was performed in the divine river Yamunā.

Bahuvitsu refers to brā hmaṇ as other than the priests, who had great knowledge. The priests were engaged in giving Yudhiṣ ṭ hira the avabhṛ tha bath after (tataḥ ) everything was completely, with contented heart. This occurred after Ś iś upā la entered the Lord. Of these two events, the bath is emphasized. He bathed in the “divine river” which usually refers to Gaṅ gā, to indicate its attractiveness. It was most beautiful coming from afar. This is made clear later.

Text 9

mṛ daṅ ga-ś aṅ kha-paṇ ava- dhundhury-ā naka-gomukhā ḥ

vā ditrā ṇ i vicitrā ṇ i nedur ā vabhṛ thotsave

Translation

During the avabhṛ tha celebration, the music of many kinds of instruments resounded, including mṛ daṅ gas, conchshells, panavas, dhundhuris, kettledrums and gomukha horns.

Commentary

Dhundhurī is a type of ā naka. Paṭ aha is a type dundhubhi.

Text 10

nā rtakyo nanṛ tur hṛ ṣ ṭ ā gā yakā yū thaś o jaguḥ

vī ṇ ā -veṇ u-talonnā das teṣ ā ṁ sa divam aspṛ ś at

Translation

Female dancers danced with great joy, and choruses sang, while the loud vibrations of vī nā s, flutes and hand cymbals reached all the way to the heavenly regions.

The festivity (saḥ ) of the singers, the loud sound of the vī ṇ ā s while dancers danced, reached heaven. Though dancing depends on drums, vī ṇ ā s, flutes and karatā las are mentioned since they give special sweetness to the dancing.

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Vī ṇ a refers to the vī nā shaped like a turtle. Veṇ u is a type of drum. Tala is karatā la. The dancers were most prominent.

Text 11

citra-dhvaja-patā kā grair ibhendra-syandanā rvabhiḥ

sv-alaṅ kṛ tair bhaṭ air bhū pā niryayū rukma-mā linaḥ

Translation

All the kings, wearing gold necklaces, then set off.. They had flags and banners of various colors and were accompanied by infantrymen and well-adorned soldiers riding lordly elephants, chariots and horses.

Commentary

After describing the festivity of the bath, the preparations for departure are described until verse 16. The kings had golden garlands or their gold crowns appeared like a garland as they lined up.

Text 12

yadu-sṛ ñ jaya-kā mboja- kuru-kekaya-koś alā ḥ

kampayanto bhuvaṁ sainyair yayamā na-puraḥ -sarā ḥ

Translation

The massed armies of the Yadus, Sṛ ñ jayas, Kā mbojas, Kurus, Kekayas and Koś alas made the earth tremble as they followed Yudhiṣ ṭ hira Mahā rā ja, the performer of the sacrifice, in procession.

The kings are described. Kā mbhoja refers to King Sudakṣ iṇ a and others. Though many others were present, these are mentioned because of relationships of friendship, or because they increased the strength of the army, or they were the best.

— — — — — — — — — — — — — -

Text 13

sadasyartvig-dvija-ś reṣ ṭ hā brahma-ghoṣ eṇ a bhū yasā

devarṣ i-pitṛ -gandharvā s tuṣ ṭ uvuḥ puṣ pa-varṣ iṇ aḥ

Translation

The assembly officials, the priests and other excellent brā hmaṇ as resoundingly vibrated Vedic mantras, while the devatā s, divine sages, Pitṛ s and Gandharvas sang praises and rained down flowers.

The devatā s and sages are also described. Dvija-ś reṣ ṭ gā ḥ refers to brā hmaṇ as other than the priests or to best of the three upper varṇ as. The Gandharvas sprinkled fяowers.

Text 14

sv-alaṇ kṛ tā narā nā ryo gandha-srag-bhū ṣ aṇ ā mbaraiḥ

vilimpantyo ’bhisiñ cantyo vijahrur vividhai rasaiḥ

Translation

Men and women, all adorned with sandalwood paste, flower garlands, jewelry and fine clothing, sported by smearing and sprinkling one another with various liquids.

Commentary

The women especially were anointed with ointments. Or everyone was smeared in various manners (vilimpantyaḥ ) and sprinkled various liquids.

Text 15

taila-gorasa-gandhoda- haridrā -sā ndra-kuṅ kumaiḥ

pumbhir liptā ḥ pralimpantyo vijahrur vā ra-yoṣ itaḥ

Translation

The men smeared the courtesans with plentiful oil, yogurt, perfumed water, turmeric and kuṅ kuma powder, and the courtesans playfully smeared the men with the same substances.

Commentary

Using oil and yogurt (gorasa), the women smeared more than the men (pra — limpantyaḥ ).

Text 16

guptā nṛ bhir niragamann upalabdhum etad

devyo yathā divi vimā na-varair nṛ -devyo

tā mā tuleya-sakhibhiḥ pariṣ icyamā nā ḥ

sa-vrī ḍ a-hā sa-vikasad-vadanā virejuḥ

Translation

Surrounded by guards, King Yudhiṣ ṭ hira’s queens came out on their chariots to see the fun, just as the devatā s’ wives appeared in the sky in celestial airplanes. As maternal cousins and intimate friends sprinkled the queens with liquids, the ladies’ faces bloomed with shy smiles, enhancing the queens’ splendid beauty.

Draupadī, Rukmiṇ ī and other queens came to the fun. The word devyaḥ indicates their great beauty. The devatā s’ wives came in the sky. The queens were sprinkled by friends of Kṛ ṣ ṇ a (mā tulasya). Some say that the word should be sakhī bhiḥ (by wives of Kṛ ṣ ṇ a). They appeared more beautiful than before.

— — — — — — — — —

This verse describes the play suitable for the wives of Yudhiṣ ṭ hira such as Draupadī, and his son’s wives, after going to the bank of the Gaṅ gā. Draupadī and also the queens such as Rukmiṇ ī saw the fun. Since Draupadī and others were principal to the sacrifice, the word mā tuleya (maternal uncle’s son) refers the husband’s cousins, just as “nephew” would refer to nephews on the husband’s side. It would be improper to joke with maternal cousins on the wife’s side. Of Yudhiṣ ṭ hira’s cousins the most famous was Kṛ ṣ ṇ a. Thus mā tuleya here refers to Kṛ ṣ ṇ a, just as Govardhana is accepted as the most famous among mountains. Hantā yam adrir abalā hari-dā sa-varyah: of all the devotees, this Govardhana Hill is the best! (SB 10. 21. 18) Kṛ ṣ ṇ a was the best husband. Others were also husbands such as Bhī ma and other friends who were nearby. They were understood to be brothers. The next verse states that the wives of Yudhiṣ ṭ hira squirted water on the brothers of Yudhiṣ ṭ hira (devarā n) and their friends. Thus in the eyes of the public it was proper for them to joke with each other. They would not be subject to criticism since their relationship was close.

Text 17

tā devarā n uta sakhī n siṣ icur dṛ tī bhiḥ

klinnā mbarā vivṛ ta-gā tra-kucoru-madhyā ḥ

autsukya-mukta-kavarā c cyavamā na-mā lyā ḥ

kṣ obhaṁ dadhur mala-dhiyā ṁ rucirair vihā raiḥ

Translation

As the queens squirted water from syringes at their brothers-in-law and other male companions, their own garments became drenched, revealing their arms, breasts, thighs and waists. In their excitement, the flowers fell from their loosened braids. By these charming pastimes they agitated those with contaminated consciousness.

Draupadī and others sprinkled water on Kṛ ṣ ṇ a. Rukmiṇ ī and others sprinkled brothers-in-law. Because of their damp cloth, their breasts, thighs and waists of their bodies (gā tra) became revealed, or their breasts, thighs, waists and all limbs became revealed. Or though their clothing was wet, their breasts, etc. were not revealed (avivṛ ta). Because their hair came undone, their garlands fell off, because of their absorption in sprinkling water. The descriptive terms successively indicate more absorption in sprinkling. By these sprinkling pastimes filled with excellent rasa, they produced grief because of intolerance (kṣ obham) in Duryodhana and others, but not in the devotees.

— — — — — — — — — — — — — — —

The limbs which were drenched are described: breasts, thighs and waists. But being absorbed in spraying water with enthusiasm, their braids came undone and the garlands fell off their braids. Another version has kavarā ḥ patanā na-mā lyā ḥ. Those with contaminated minds like Duryodhana became agitated but not the righteous, what to speak of the husbands and their brothers.

Text 18

sa samrā ḍ ratham ā ruḍ haḥ sad-aś vaṁ rukma-mā linam

vyarocata sva-patnī bhiḥ kriyā bhiḥ kratu-rā ḍ iva

Translation

The emperor, mounted upon his chariot drawn by excellent horses wearing golden collars, appeared splendid in the company of his wives, just like the brilliant rā jasū ya sacrifice surrounded by its various rituals.

Commentary

Again the king’s going there is described. He left with Draupadī and others.

Text 19

patnī -samyā jā vabhṛ thyaiś caritvā te tam ṛ tvijaḥ

ā cā ntaṁ snā payā ṁ cakrur gaṅ gā yā ṁ saha kṛ ṣ ṇ ayā

Translation

The priests led the King through the execution of the final rituals of patnī -saṁ yā ja and avabhṛ thya. Then they had him and Queen Draupadī sip water for purification and bathe in the Gaṅ gā.

The priests previously mentioned (te) headed by Vyā sadeva, or well known for skill in all rituals, led the king. He sipped water with Draupadī (kṛ ṣ ṇ ayā ).

— — — — — — — — —

This verse describes going to the Gaṅ gā as part of the avabhṛ thya bath. The priests were Vyā sa and others.

Text 20

deva-dundubhayo nedur nara-dundubhibhiḥ samam

mumucuḥ puṣ pa-varṣ ā ṇ i devarṣ i-pitṛ -mā navā ḥ

Translation

The kettledrums of the gods resounded, along with those of human beings. Devatā s, sages, forefathers and humans all showered flowers.

Commentary

The devatā s, sages, Pitṛ s and humans showered flowers. The list is from best (devatā s) to lesser beings (humans).

Text 21

sasnus tatra tataḥ sarve varṇ ā ś rama-yutā narā ḥ

mahā -pā taky api yataḥ sadyo mucyeta kilbiṣ ā t

Translation

All the citizens belonging to the various orders of varṇ a and ā ś rama then bathed in that place, where even the most grievous sinner can immediately be freed from all sinful reactions.

All the citizens belonging to the various orders of varṇ a and ā ś rama then bathed in that place, or in the Gaṅ gā, since they particularly had faith. Outcastes are excluded. Or even those without varṇ a and ā ś ṛ ama (avarṇ ā ś rama-yutā ḥ ) bathed, because by bathing in the Gaṅ gā even the greatest sinner is freed of all sins. Immediately a person achieves special freedom from killing a brā hmaṇ a etc.

— — — — — — — — — — — — — — — — — — — — — — — — — — — — —

After Yudhiṣ ṭ hira bathed, the brā hmaṇ as and others bathed, who also were of different ā ś ramas. Those outside the varṇ as and ā ś ramas also bathed, but not at the same time. They bathed later. In Viṣ ṇ u Purā ṇ a it is said that Ś atadhanvā became purified after he was born as a peacock by bathing at this time, since at the avabhrṭ hya places even the greatest sinner is freed of all sins. What to speak of doing so under the supervision of Yudhiṣ ṭ hira and Vyā sa. What to speak of the avabhṛ thya bath taking place in the Gaṅ gā. What to speak of having the presence of Kṛ ṣ ṇ a!

Text 22

atha rā jā hate kṣ aume paridhā ya sv-alaṅ kṛ taḥ

ṛ tvik-sadasya-viprā dī n ā narcā bharaṇ ā mbaraiḥ

Translation

Next the King put on new silken garments and adorned himself with fine jewelry. He then honored the priests, assembly officials, learned brā hmaṇ as and other guests by presenting them with ornaments and clothing.

Commentary

Atha means “after that. ”

Text 23

bandhū ñ jñ ā tī n nṛ pā n mitra- suhṛ do ’nyā ṁ ś ca sarvaś aḥ

abhī kṣ naṁ pū jayā m ā sa nā rā yaṇ a-paro nṛ paḥ

Translation

In various ways King Yudhiṣ ṭ hira, who had totally dedicated his life to Kṛ ṣ ṇ a, continuously honored his relatives, his immediate family, the other kings, his friends and well-wishers, and all others present as well.

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The previous verse mentioned that others were also honored. Now the others are described. He honored intimate friends like Kṛ ṣ ṇ a, relatives like Bhī ṣ ma, other friends like Virā ṭ a, and other relatives (suhṛ daḥ ) like Drupā da. They were all kings (nṛ pā n). “Others” indicates neutral kings. The list is from most intimate to least intimate. He worshipped them in that order.

nā rā yaṇ as tvaṁ na hi sarva-dehinā m

ā tmā sy adhī ś ā khila-loka-sā kṣ ī

nā rā yaṇ o ’ṅ gaṁ nara-bhū -jalā yanā t

tac cā pi satyaṁ na tavaiva mā yā

O Lord, of whom Mahā viṣ ṇ u is your expansion! Nā rā yaṇ a, Mahā viṣ ṇ u, the source of the other puruṣ as, is not you. Nor is the third puruṣ a, dwelling within all beings, nor is the second puruṣ a, the witness of all planets. Mahā viṣ ṇ u, called Nā rā yaṇ a because he is the shelter of the Kā raṇ a Ocean, which gives rise to material creation, is simply your expansion. That expansion of yours is real, not illusory. SB 10. 14. 14

Thus Yudhiṣ ṭ hira was fully dedicated to Kṛ ṣ ṇ a (nā rā yaṇ a-paraḥ ) in order to please him.

Text 24

sarve janā ḥ sura-ruco maṇ i-kuṇ ḍ ala-srag-

uṣ ṇ ī ṣ a-kañ cuka-dukū la-mahā rghya-hā rā ḥ

nā ryaś ca kuṇ ḍ ala-yugā laka-vṛ nda-juṣ ṭ a-

vaktra-ś riyaḥ kanaka-mekhalayā virejuḥ

Translation

All the men there shone like devatā s. They were adorned with jeweled earrings, flower garlands, turbans, waistcoats, silk dhotī s and valuable pearl necklaces. The lovely faces of the women were beautified by their earrings and locks of hair, and they all wore golden belts.

Janā ḥ refers to the men. They shone like devatā s because of their jewels. Dukū la means silk cloth worn around the waist. Though the women had many ornaments, the earrings are mentioned because they were the main ornaments. The golden belts made their waists beautiful. Or because they had jeweled earrings, their beauty of their faces were served by the earrings and locks.

— — — — — — — — — — — — — — — — —

Janā ḥ refers to the men.

Texts 25–26

athartvijo mahā -ś ī lā ḥ sadasyā brahma-vā dinaḥ

brahma-kṣ atriya-viṭ -ś udrā - rā jā no ye samā gatā ḥ

devarṣ i-pitṛ -bhū tā ni loka-pā lā ḥ sahā nugā ḥ

pū jitā s tam anujñ ā pya sva-dhā mā ni yayur nṛ pa

Translation

Then the highly cultured priests, the great Vedic authorities who had served as sacrificial witnesses, the specially invited kings, the brā hmaṇ as, kṣ atriyas, vaiś yas, ś ū dras, devatā s, sages, forefathers and other living beings, and the chief planetary rulers and their followers — all of them, having been worshiped by King Yudhiṣ ṭ hira, took his permission and departed, O King, each for his own abode.

After the bath and worship they went home. Mahā ś ī lā ḥ means most worthy of worship. Loka-pā lā ḥ refers to the chief of the devatā s such as Brahmā. Loka-pā las are mentioned separately from devatā s, though included in them, because they were given special worship. Taking his permission, they departed to their abodes. O king! Ś ukadeva expresses satisfaction with the conclusion of the sacrifice.

— — — — — —

— — — — — — — — — — — — — — — —

In order, starting from the priests, he gave them permission to leave.

Text 27

hari-dā sasya rā jarṣ e rā jasū ya-mahodayam

naivā tṛ pyan praś aṁ santaḥ piban martyo ’mṛ taṁ yathā

Translation

As they all glorified the wonderful rā jasū ya-yajñ a performed by that great saintly King and servant of the Lord, they were not satiated, just as an ordinary man is never satiated when drinking nectar.

Commentary

Hari means Kṛ ṣ ṇ a who removes all faults, and who is attractive with his qualities and form. Yudhiṣ ṭ hira was a servant of Kṛ ṣ ṇ a, a king and a sage having all knowledge. The rā jasū ya was endowed with all qualities completely (mahodayam). Everyone praised it but could not be fully satisfied. This means they continually praised it. A human who is subject to death and who continually suffers may get a chance to drink nectar, which gives supreme bliss and takes away all suffering including death. He cannot be fully satisfied. Everyone there was in a similar state.