sa evaṁ vartamāno ’jño
matiṁ cakāra tanaye
saḥ—that Ajāmila; evam—thus; vartamānaḥ—living; ajñaḥ—foolish; mṛtyu-kāle—when the time of death; upasthite—arrived; matim cakāra—concentrated his mind; tanaye—on his son; bāle—the child; nārāyaṇa-āhvaye—whose name was Nārāyaṇa.
When the time of death arrived for the foolish Ajāmila, he began thinking exclusively of his son Nārāyaṇa.
“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, Ajāmila consciously or unconsciously chanted the name of Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ), and therefore he became all-perfect simply by concentrating his mind on the name of Nārāyaṇa.
It may also be concluded that Ajāmila, who was the son of a brāhmaṇa, was accustomed to worshiping Nārāyaṇa in his youth because in every brāhmaṇa’s house there is worship of the nārāyaṇa-śilā. This system is still present in India; in a rigid brāhmaṇa’s house, there is nārāyaṇa-sevā, worship of Nārāyaṇa. Therefore, although the contaminated Ajāmila was calling for his son, by concentrating his mind on the holy name of Nārāyaṇa he remembered the Nārāyaṇa he had very faithfully worshiped in his youth.
Directly or indirectly, Ajāmila factually remembered Nārāyaṇa at the time of death (ante nārāyaṇa-smṛtiḥ).
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