U K

 "God in His all-embracing form dwells in the highest Space (para-byom). The diverse Vaikunthas are beyond count. The extent of each Vaikuntha is millions and millions of miles. Ananda inspired by chit fills all the Vaikunthas. All of [His] attendants are filled with the six attributes (aishwaryya). The endless Vaikunthas and Space are His retinue; above all of them is Krishna's Heaven, like the seed-pod of the lotus. Thus, [Krishna's] six attributes are [only] places of [His] incarnation. Even Brahma and Shiva cannot count them, what to speak of men? Vide the Bhágabat, X. xiv. 21, Brahma's hymn to Krishna.

"Thus Krishna's celestial attributes are endless; Brahma, Shiva, Sanak and others cannot see their end. Vide the Bhágabat, X. xiv. 7.

"Not to speak of Brahma and others, even Ananta with his thousand tongues, is eternally singing [of His attributes] without being able to finish them. Vide Bhágabat, II. ii. 40.

"Even Krishna, the omniscient and supreme being, cannot find the end of His own attributes, but remains eagerly longing [to know of them]. Vide Bhágabat, X. lxxxvii. 37.

"The mind fails to comprehend His exploits, even of the time when He incarnated himself in Brindában. At one and the same time He created the natural and the supernatural groups of cow-herds and kine, as described in Bhágabat, [X. xiii and xiv], countless Vaikuntha-born embryos, with their respective Lords. Such a marvel is heard of no other [god]. The hearing of it makes the heart overcome [with rapture]. In that miracle of His every one of the millions and millions of calves, cowboys, their rods, pipes, horns, clothes and ornamems, all assumed the form of the four-armed Lord of Vaikuntha, each with a separate universe, and Brahma adored him. From the body of one Krishna all these appeared! And after a moment they all disappeared in that body! The sight amazed and fascinated Brahma, and after hymning [to Krishna], he declared this, Let him who says that he knows the full extent of Krishna's power, know it. But as for me, I admit with all my body and mind that not a drop of this endless ocean of your power is cognizable by my speech or intellect! Vide Bhágabat, X. xiv. 36.

"Many are the glories of Krishna; who can know them? Think of the wondrous quality of the place Brindában: the Shastras speak of it as 32 miles in extent, and yet in one corner of it the embryos of the universe floated! Krishna's divine power is boundless beyond calculation."

The Master, Himself the ocean of divine attributes, was seized with ecstasy in speaking of Krishna's divine attributes; His mind became absorbed in the subject and He lost consciousness. He (then) recited Bhágabat, III. ii. 21, and expounded it, relishing with delight its sense. "Krishna is the Supreme Deity, God Himself. None else is greater than He or even equal to Him. Vide Brahma Samhita, V. I. Brahma, Vishnu, and Shiva, the lords of creation, [preservation, and destruction], all obey Krishna; He is their suzerain. Vide Bhágabat, II. vi. 30.

"Hear the meaning of the phrase unequalled Supreme Lord: Three purush incarnations are the causes of the universe, viz., Mahá-Vishnu, Padmanava, Kshirodak Swámi. These three occupy the souls of everything, gross or subtle. These three are the refuge of all, and the lords of the universe. And yet they are mere particles of Krishna, who is supreme [over them]. Vide Brahma Samhita, v. 54.

"This interpretation is only external. Listen to the esoteric sense. The Shastras speak of three abodes of Krishna, viz., Antahpur, Golok, and Brindában, in which [last] ever dwell [His] parents and friends; where He manifested His sweet attributes, tenderness, mercy, &c; where the illusion of yog was His bondmaid, and where rása and other exploits took place.

"Below it the Supreme Space named Vishnu's Heaven, where dwell Náráyan and other eternal forms of Him, is situated. The middle abode of Krishna is the store-house of the six attributes, where He dwells in His eternal form (ananta). The Vaikunthas are endless, and there the rooms and attendants (even) are full of the six attributes. Vide Brahma Samhita, v. 49, [and other Sanskrit verses].

"Below it is His external abode, beyond the Birajá, where the universes are endless, and the rooms are illimitable. It is named Devidhám, where creatures dwell. The Lakshmi of the Universe nourishes it; illusion dwells there as His slave.

"In these three places does Krishna dwell as the Supreme Lord, viz., Golok, the Supreme Space, and Nature. The region where He manifests His chit power is called the Three-fold Divinity (tripád aishivaryya), whereas the places of the display of His power of illusion are called One-fold (ekapád).

"The Three-fold Divinity of Krishna is beyond speech. Hear, therefore, of the One-fold Divinity. All the Brahmas and Shivas of the eternal universe are embraced by the term 'eternal rulers of spheres' (chira-loka-pála). One day Brahma came to Dwaraka to see Krishna; the porter took the message to Krishna, who asked 'Which Brahma? What is his name?' The porter returned and asked Brahma, who replied in amazement, 'Go, tell him, it is the four-headed father of Sanak.' After taking Krishna's permission, the porter introduced him. Brahma prostrated himself at Krishna's feet, who showed him honour and reverence and asked for the reason of his visit. Brahma replied, 'I shall tell you of that afterwards. First solve one problem of my mind. What did you mean by asking 'Which Brahma?' What Brahma other than I can there be in the universe?' At this Krishna smiled and plunged into meditation, and immediately innumerable troops of Brahmas came there, some with ten heads, some with twenty, hundred, thousand, million, even a milliard, beyond the power of counting. Rudras came with millions of millions of heads. Indras appeared with millions of eyes. At the sight the four-headed Brahma became senseless, like a hare surrounded by a herd of elephants. All these Brahmas prostrated themselves before Krishna's seat, which was touched by their crowns. None can [adequately] describe the unimaginable power of Krishna. In one body there were as many images as there were Brahmás. His seat, struck with the crowns of the Brahmas, set up a sound, as if the crowns recited praises of His seat! With folded palms, Brahma Rudra and other deities hymned Krishna thus: 'Lord! Great is thy mercy to us, as thou hast shown us thy feet. Oh our good fortune! thou hast called and accepted us as thy slaves. Bid us, and we shall place thy behest on our heads.' Krishna replied, 'I longed to see you, and so called you all together. Be ye all happy! Have you any thing to fear from the demons?' They said, 'Thanks to thy grace, we are everywhere triumphant. Latterly thou hast, by incarnating thyself, destroyed the load of sins which used to weigh the Earth down.' This proves the divine nature of Dwaraka and other [spheres], each of which imagines 'Krishna dwells in my region.' The presence of Krishna made Dwaraka feel glory (baibhaba); they had all met together, and yet none could see the others. Then Krishna gave leave to all the Brahmás, and they returned home after bowing to Him. The four-headed Brahma was amazed at the sight, and again bowed at Krishna's feet, saying, 'I have to-day witnessed an example of what I had previously known for certain in my mind.' Vide Bhágabat, X. xiv. 36.

"Krishna replied, 'This universe, though 500 million leagues in extent, is very small; hence you have four heads only. Other universes are a thousand million, a lakh kror, or even a kror kror leagues in extent, and their Brahmas have heads proportioned to these sizes. Thus do I uphold the whole system of universes. Even my one fold divinity cannot be measured. Who will measure my three-fold divinity?' So saying Krishna dismissed Brahma. The divine form of Krishna cannot be explained. The phrase Supreme Lord has another deep meaning: the term tri means the three regions of Krishna, viz., Gokul (named Golok), Mathura, and Dwáráka. In these three He always dwells naturally. These three places are full of His inner complete divinity. Of these three Krishna Himself is the lord. The guardians of directions in all the aforesaid universes, and the eternal guardians of creation in Ananta and Vaikuntha, all bow to Krishna's seat, touching it with the jewel of their crowns. In His own chit power Krishna dwells ever. This property of chit-power is called the six divine attributes; it is also styled Lakshmi in the form of supreme bliss. Hence, the Vedas declare Krishna to be God Himself. I cannot plunge in the boundless nectar-oceah of Krishna's divine power, but have touched only a drop of it". The Master paused for a while, and after composing Himself continued to teach Sanátan. [Text, canto 21.]

B R

 "Listen now, Sanátan, to love, the fruit of bhakti, the hearing of which gives knowledge of the spirit of bhakti. When passion (rati) in Krishna is deepened it is called prem (love), the permanent form of bhakti in Krishna. It also has two aspects, viz., swarup and tatastha. If any man has the grace to feel shraddhá,    he consort with pious men, from which companionship result the hearing and chanting of Krishna's name. From the attainment of bhakti, all his troubles are removed, and as a consequence of the latter, his faith becomes constant, which gives him a taste for the listening and [hymning of Krishna's name]. From taste (ruchi) comes strong inclination (ásakti), which gives birth to the sprout of passion for Krishna in the soul. When this emotion is deepened, it takes the name of love (prem). That love is the (ultimate) fruit, the source of every bliss. Vide Bhágabat, III. xxv. 22. The man in whose heart this emotion sprouts up is marked by the many qualities named in the Shastras. (Bhakti-ras-amrita-sindhu, I. Rati-bhakti, verse 11, Bhágabat I. xix. 13). No earthly affliction can disturb his mind. Such a man never wastes his time without communing with Krishna. He never fears [attack by] enjoyment, material success, or the objects of sensual gratification. (Bhágabat, V. xiv. 42). Even the noblest bhakta considers himself as lowly, and firmly believes that Krishna will take pity on him. He is ever expectant, ever passionately longing [for union with Krishna]. Ever does he relish the work of singing Krishna's names, and ever engages in it. At all times is he addicted to holding forth on Krishna's charms. Ever does he reside at the scenes of Krishna's exploits.

"So far I have described the marks of rati for Krishna. Now let me describe the characteristics of love for Krishna. Even the wise fail to comprehend the speech, acts and gestures of the man whose heart is full of love for Krishna. (Bhágabat, XI. ii. 38). As love develops, it takes the forms of sneha, mán, pranaya, rág, anurág, bháb, and mahábhab, just as, from the same source of sugar-juice we have molasses, gur (khanda), black sugar, [yellow] sugar-candy, and white sugar-candy. As these grow successively purer and more delicious, so too do the above stages in the development of love. In relation to its subject, rati is of five kinds viz., shánta, dásya, sakhya, bátsalya, and madhur. These five permanent emotions (bháb) have five different flavours, which delight the bhakta and over-power Krishna. The permanent emotions of love etc., on meeting with the proper ingredient, mature in the form of Krishna-bhakti ras. The permanent emotion (bháb) on being mingled with ras is changed into these four,—bibhába, anubhába, sátivika, byabhichári;—just as curd, on being mixed with gur, black pepper, and camphor, becomes a thing of matchless deliciousness named rasál. Bibhába is of two kinds, (i) álamban, which is kindled by Krishna, etc., and (ii) uddipan, by the notes of His flute, etc. Anubhába is stimulated by smile, dance and song. Stupor and other sensations are included in sátwika anubhába. Byabhichári is of 33 kinds, such as delight, rapture, &c.

"Ras is of five kinds,—shánta, dásya, sakhya, bátsalya, and madhur. In the shánta ras, rati advances to the stage of prem; in the dásya to rág, sakhya and bátsalya attain to the limit of anurág (as was the case with Subal and others love for Krishna).

"Krishna, the darling of Braja's lord, is the chief of lovers, while the lady Radha is at the head of mistresses. Krishna's qualities are endless, even a single one of them when unfolded can soothe the ears of a bhakta.

"Countless are Radhiká's qualities, of which 25 are the principal ones, which have conquered Krishna.

"The lover and his mistress are the themes of two rasas, and the foremost of the class are Radha and Krishna. Similarly, in the dásya ras, the subject is a servant, in the sakhya a comrade, in the bátsalya the parents.

"This ras is tasted only by Krishna's bhaktas; those who are not devoted to Him have not the lot to enjoy it. Before this, at Allahabad I discoursed on ras and inspired with my power your brother Rup Goswámi. Do you preach the lore of bhakti; do you discover the lost shrines of Mathura. At Brindában teach the adoration of Krishna, the proper conduct of Vaishnavs, and the scriptures of the creed of bhakti."

Thus did the Master teach Sanátan all about the temperate conquest of passions (bairágya) and condemned arid bairágya which consists of (mere) knowledge. Vide the Gitá, xii. 13 et seq and Bhágabat, II. ii. 5.

Then Sanátan asked about the metaphorical interpretations (siddhánta) of all the acts of Krishna's life and the Master clearly explained them. At last Sanátan clasped His feet and biting a wisp of grass in sign of abjectness prayed to Him thus: "I am a wretch, of low caste, and the servant of the unclean. And yet thou hast taught me theological expositions which even Brahmá knows not! My despicable mind cannot contain even a single drop of this ocean of exposition that thou hast poured into it. Thou canst make even the lame dance, if so thou wishest. Lay thy feet on my head and pronounce on me the blessing that all that thou hast taught me may become bright within me. May I derive power from thy power!" And the Master blessed him accordingly. [Text, canto 23.]

Again did Sanátan clasp the Master's feet and ask Him, "I have heard that you explained to Sárvabhauma in eighteen different ways the following couplet of the Bhágabat, I. vii. 10:—

 

"My mind, on hearing of it, has been seized with wonder and curiosity. If thou tellest it [again] graciously, my ears will be charmed." The Master answered, "I am a mad man; Sárvabhauma took my mad words for truth. I do not remember what ravings I uttered in his house. But should your company inspire me I may possibly recollect a little of it. My mind is not naturally enlightened as to the sense of the verses; what I shall say is only the outcome of the influence of your company."

[His 61 subtle interpretations of the above stanza and the rules of Sanskrit grammar lexicography and logic appealed to by the Master in support of them, are omitted here in the 2nd edition.]

Listening to these [sixty-one diverse] explanations, Sanátan was filled with wonder, and praised the Great Master, clinging to His feet, "Thou art God incarnate, the darling of Braja's lord. Thy breath called into being all the Vedas. Thou art the speaker in the Bhágabat, and thou knowest its meaning, which none else can under stand!" The Master objected, "Why praise me? Why not consider the nature of the Bhágabat, which is like Krishna, all-embracing, the refuge of all. Every couplet, nay every letter of it breathes a variety of senses. By means of a dialogue this fact has been established in the Bhágabat itself. (I. i. 23 and iii. 42). These my interpretations of the shloka are like the ravings of a mad man. Who will accept them? If any one be mad like me, he will understand the meaning of the Bhágabat from this [specimen]."

Again did Sanátan with folded palms entreat Him, "Master, thou has bidden me write the sacred code (smriti) of Vaishnavs. I am a man of low caste, ignorant of ceremonial cleanness (áchár). How can smriti be taught by me? If you teach me an outline of it in the form of sutras (aphorisms), if you yourself enter my heart, then the sketch will inspire the mind of a low man like me. Thou art God; whatever thou makest me speak will prove true". The Master replied, "Whatever you wish to do, Krishna will inspire your mind with [knowledge of it]. I, however, give you a rapid survey of the different points [which you should deal with in compiling the Vaishnav sacred code] (A long list, not translated here). In every case quote as your authority the sayings of the Puráns. When you will write, Krishna will inspire you." [text, canto 24.]

Krishna Meditates.

 Lord Krishna told Yudhishtra that for his doubts to be cleared, he should approach Bhishma who was lying on a bed of arrows. Prameya is what one should know; pramanam is the evidence for what should be known; pramatha is the one who will tell us about what we should know, along with the evidence to substantiate his claim. Lord Krishna chose Bhishma to instruct Yudhishtra. It is the Vedas that tell us about the Supreme One. But the Vedas are difficult to comprehend. That is why we have also been given the Itihasas and the Puranas. There are two Itihasas: the Ramayana and the Mahabharata. The Mahabharata is referred to as the fifth Veda. The Santi Parva is considered the best of the parvas of the Mahabharata. It is the heart of the Mahabharata, and the Vishnu Sahasranama is the beat of this heart. The Vishnu Sahasranama is important not only because it extols the Supreme One but also because it was told by Bhishma, said Kidambi Narayanan, in a discourse.  

As Bhishma lay on the arrow bed, Lord Krishna asked him if he was worried about anything. Bhishma replied that no one who had seen Krishna would be worried. The Lord then asked Bhishma to clear Yudhishtra’s doubts. Bhishma humbly submitted that there was nothing he knew that the Lord did not know. Could the Lord then Himself not instruct Yudhishtra? The Lord replied that Bhishma should advise Yudhishtra based on his own experience. Humility in the one who offers instruction is necessary, and Bhishma displayed humility, even when he was asked by the Lord Himself to impart knowledge to Yudhishtra. Had anyone else been in Bhishma’s place, pride would have been foremost in them. But Bhishma was an exception, who was always conscious of the Lord’s greatness. 

 There is another instance to show Bhishma’s greatness. Krishna was meditating, when Yudhishtra approached Him and asked Him of whom He was thinking. The Lord replied that He was thinking of Bhishma, the best of His devotees, and the one who was always thinking of Him. How great should a person be to have himself described in such glowing terms by the Lord Himself!

At the end of the Mahabharata war, wishing to preserve for posterity the rich repertoire of human values and ethics that Bhishma embodies, Lord Krishna advises Yudhishtira to visit him. Bhishma had won the rare boon of determining the time of his death, and chose to lie on a bed of arrows after he was wounded, to await the Uttarayana Punya Kala. 

 When Krishna approaches him along with Yudhishtira and others, the doyen is moved by the Lord’s divine presence and breaks forth into a eulogy of the Lord, which is celebrated as a prayer for liberation by many, said Embar Sri Kasturi in a lecture.

Bhishma fought the war on the Kauravas’ side with all sincerity; yet Duryodhana doubted his loyalty. So Bhishma takes an oath that he would make Krishna take up arms and engages in a fierce battle with Arjuna and Krishna. The Lord, who is wounded by Bhishma’s arrows, advances against him like an aggressor. Seeing Krishna now, an overwhelmed Bhishma recalls the Lord’s gesture of compassion to him in a word picture that recreates the battle scene with all the intricate details of sight and sound. Krishna gets down from the chariot, takes up its wheel and without even realising the slipping upper garment, paces towards him like a lion about to kill an elephant. “What boundless compassion to break His oath of not taking up arms during the war, to make true His devotee’s vow,” cries out Bhishma with gratitude 

 The philosophical import of Bhishma’s prayer is an eye-opener. Mulling over the disasters that overtook the Pandavas, who were committed to integrity and in the care of Krishna, Bhishma says their unpleasant experiences could be attributed to the “inescapable effect of Time,” that drives even the celestials and all others even as clouds are buffeted by the wind. The Lord’s mysterious ways remain unfathomable even to the greatest of philosophers. He recaptures Krishna’s instruction to Arjuna that imparts the highest knowledge to transcend worldly ties.

Makar Sankranti is an important Hindu festival which marks the transition of the sun from Dakshinayan (Tropic of Capricorn) to Uttarayan (Tropic of Cancer), where the sun begins to move towards the northern hemisphere marking the beginning of summer. This therefore indicates the start of an auspicious phase. In Gujarat, this festival is also known as Uttarayan.

On this auspicious festival, it is described in the Shrimad Bhagavat that Shri Bhishmaji, who was lying on a bed of arrows in the battlefield of Kurukshetra, declared his intent to leave the mortal body. At the time, he devotedly performed a divine stuti (prayer) of Shri Krishna, who stood in front of him to bless him with his grace.

Let us all understand the meaning of this prayer, Shri Bhishma Stuti, as described by Pujya Bhaishri.

Iti matirupakalpita vitrishna bhagavati satvata pungave vibhumni,

Svasukhamupagate kvachidvihartum prakritimupeyushi yadbhavapravahah.

Shri Bhishmaji says, “O Krishna, I am the father of an unmarried girl, lying on a deathbed. I am worried that I still haven’t married my daughter.” Everyone present was surprised to hear that Shri Bhishmaji has a daughter despite having taken an oath of celibacy. Shri Bhishmaji continued to describe that this unmarried daughter is his mind.
Our mind is not single; it is attached to wealth, name and people. Shri Bhishmaji claims that his mind is single and he would like to wed it to Shri Krishna. Shri Krishna asked, “Have you asked your daughter if she likes me and agrees?”
Shri Bhishmaji replied, “Yes, she likes you, as who is more handsome compared to you in this world?”

Tribuvanakamanam tamalavarnam ravikaragauravarambaram dadhane,

Vapuralakakulavritananabjam vijayasakhe ratirastu me anavadya.

Shri Bhishmaji tells Lord Krishna that your complexion is dark like that of a bay leaf; you wear a pitambar which is as bright and yellow as the sun; your beautiful, black and curly hair dances on your face… O dear friend of Parth, let my love for you increasingly grow.

However, which girl would marry a man who is handsome but not brave? My mind has done darshan of your bravery in the battlefield of Kurukshetra.

Yudhi turagarajovidhumravishvak kachalulitashramavaryalamkritasye

Mama nishitasharairvibhidyamana tvachi vilasatkavache astu Krishna atma

Your body was covered with dust spread from the running of horses, your forehead decorated with drops of sweat from the effort of riding the chariot and your armour was pierced with my arrows; my mind is attached to such admirable bravery of yours.

What if one is handsome and courageous but without a good temperament? Your nature is so simple!

Sapadi sakhivacho nishamya madhye nijaparayorbalayo ratham niveshya

Sthitavati parasainikayurakshna hritvati partha sakhe ratirmamastu.

Arjun commanded you in Kurukshetra to take his chariot in the middle of the two armies. This was not a request, it was a command. You laughingly replied, “Yes definitely Parth.” And Indeed you did so. O Prabhu, Hari, dear friend of Parth, who took away the age of the Kaurava army merely with your looks, let my love for you grow.

A girl likes a husband who is handsome, brave and has a good nature whereby he does as he is told. My mind-like daughter, in addition, has also seen how wise you are.

Vyavahita prithanamukham nirikshya svajanavadhadvimukhasya doshabuddhya

Kumatimaharadatmavidyaya yashcharanaratih paramsya tasya me astu.

When Arjun was surrounded with infatuation of his relatives on the Kaurava army in Kurukshetra, he began to sweat, felt dizzy, dropped his bow, sat down and said, “Keshav, I will not fight.” At that time, to take away Arjun’s infatuation and delusion of his mind, you sang the Gita in Kurukshetra. Let me develop love in the divine feet of such a singer of Gita.

What if one has all the above qualities but no love? Such a marriage would fail. Where there is love, one thinks of the other’s happiness. You thought of my happiness and thus to keep my oath true, O Damodar, you broke your oath!

Svanigamapahaya matpratigna mritamadhikartumahavapluto rathasthah,

Dhritarathacharano abhyayachchalatguh haririva hantumibham gatottariyah.

Shitavishikhahatovishirnadamshah kshatajaparipluta atatayino me, Prasabhamabhisasara madvadhartham sa bhavatu me bhagavan gatirmukundah.

When Shri Bhishmaji started piercing Arjun’s body with his arrows, defeated, Arjun hid behind Shri Krishna. Shri Krishna was angry and his eyes became red. Angrily, he got out of his chariot, while his outer garment dropped, lifted the wheel of a broken chariot from the ground and ran like a lion would after a deer to kill Shri Bhishmaji and protect Arjun. Shri Bhishmaji dropped his weapons at this point and laughed as Shri Krishna had broken his oath of not using a weapon in the battle. Shri Bhishmaji began to shed tears of love while performing Shri Krishna’s divine prayer.

This prayer is composed of 11 shlokas. One shloka signifies presenting all one’s possessions to God thereby freeing oneself of attachments; another shloka represents presenting oneself to God thus taking away one’s ego and the rest of the nine shlokas represent the 9 types of bhakti (devotion) to unite oneself with God.

At the end, Shri Bhishmaji said, “O Krishna, I seek your refuge having left all the worldly attachments. I am tired of the continuous circle of life and death. Let me rest at your divine feet.” Thereafter, he concentrated his senses and mind into Shri Krishna, united with Shri Krishna and left the mortal body at the auspicious time of Uttarayan.

BS 2 v

 Iti matirupakalpitā vitṛsṇ ̣a bhagavati sātvata puṅgave vibhūmni । Sva sukham upagate kvacid vihartuṁ prakṛtiṁ upeyusi yadbhavapravāhah ̣ ̣॥ 32॥

Tribhuvana kamanaṁ tamālavarṇaṁ ravikaragauravarāmbaṙaṁ dadhāne । Vapuralakakulā vṛtānanābjaṁ vijaya sakhe ratirastu me anavadyā ॥ 33

Yudhi turagarajovidhūmraviṣvak kacalulitaśramavāryalaṅkṛtāsye । Mama niśitaśarairavibhidyamāna Tvacivilastakvace astu Kṛsṇ ̣a ātmā ॥ 34॥

 Sapadi sakhi vaco niśamya madhye nija parayor balayo rathaṁ niveśayaṁ । Sthitavati parasaini kāyurakṣṇā hṛtavati Pārthasakhe ratirmamāstu ॥ 35॥ 

 Vyavahita pṛtanāmukhaṁ nirīksya ̣ svajanavadhādvimukhasya dosabuddhayā ̣ । Kumatimaharadātmavidyayā ya - ścaraṇa ratiḥ paramasya tasya me astu ॥ 36॥

Sva nigama mapahāya mat pratigñā Mṛtamadhikartumavapluto rathasthaḥ । Dhṛtarathacaraṇo abhyayāccaladgur haririva hantumibhaṁ gatottarīyaḥ ॥ 37॥ 

 Śitaviśikhahato viśīrṇadaṁ śaḥ kṣatajaparipluta ātatāyino me । Prasabhamabhisasāra madvaddhārtha ṁ sa bhavatu me bhagavān gatir Mukundaḥ ॥ 38॥ 

Vijaya ratha kuṭumba āttatotre dhṛtahayaraśmini tacchriyekṣaṇīye । Bhagavati ratirastu me mumūrsor ̣ yamiha nirīksya hatā gatāh ̣ ̣ sarūpam ॥ 39॥

 Lalitagativilāsavalguhāsa praṇayanirīksaṇ ̣akalpitorumānāḥ । Kṛtamanukṛtavatya unmadāndhāḥ Prakṛtimagan kila yasya gopavadhvaḥ ॥ 40॥ \

 Munigaṇanṛpavaryasaṅkule antaḥ Sadasi Yudhisṭ hirarājasūya es ̣ ām ̣ । Arhaṇamupapeda īksaṇ ̣īyo mama dṛśigocara esa āvirātmā ̣ ॥ 41

 Tamimamahamajaṁśarīrabhājāṁ Hṛdi hṛdi dhisṭ hitamātmakalpitānām ̣ । Pratidaśamiva naikadhārkamekaṁ samadhigato asmi vidhūta bhedamohaḥ ॥ 42॥  

Laying on the bed of arrows whilst forgetting the pain of the weapons that had struck him, Grandfather Bhiṣma performs a prayer (stuti) with great devotion of Handsome Lord Krishna who is standing in front of him. Śrī Bhīsma uvāca ̣ Shri Bhīsma says: ̣ I devote my intellect at this final time of my life at the feet of the infinite, Supreme Lord, Shri Krishna, which has been purified extensively through various spiritual endeavours and is free from all desires; The supreme being who continually remains situated in his glorious nature and also accepts nature with the desire of doing pleasures, from which the tradition of creation remains. May I develop guileless love for Arjun’s friend, Lord Krishna, whose body is as beautiful as the three worlds and hue is dark like a tamal tree; He, who wears yellow garments that shine like the rays of the sun and has beautiful curly hair on a lotus-like face. In the battlefield I remember that scene when: Iti matirupakalpitā vitṛsṇ ̣a bhagavati sātvata puṅgave vibhūmni । Sva sukham upagate kvacid vihartuṁ prakṛtiṁ upeyusi yadbhavapravāhah ̣ ̣॥ 32॥ Tribhuvana kamanaṁ tamālavarṇaṁ ravikaragauravarāmbaṙaṁ dadhāne । Vapuralakakulā vṛtānanābjaṁ vijaya sakhe ratirastu me anavadyā ॥ 33॥ Yudhi turagarajovidhūmraviṣvak kacalulitaśramavāryalaṅkṛtāsye । Mama niśitaśarairavibhidyamāna Tvacivilastakvace astu Kṛsṇ ̣a ātmā ॥ 34॥ My sharp arrows were piercing your skin when your lotus face suited the drops of sweat and your curly hair had become dirty from the blowing dust of the horses’ blinkers; may my body, conscience and soul surrender to such a handsome and armored Lord Krishna. May I develop supreme love in Arjun’s friend, Lord Krishna, who immediately rode His chariot between the two armies on being commanded by his close friend Arjun and reduced the life-span of the army in the enemy merely by glancing at them. May my love remain strong at the divine feet of the Supreme Being, Lord Krishna, who destroyed the attachment of Arjun by enlightening him by preaching the Gita when Arjun had turned away from the battle due to the fear of committing a sin of killing his kinsfolk, on seeing us on the opposite side of the army. I had taken an oath that I will ensure that Lord Krishna lifts a weapon; To fulfil my promise and prove it to be better, Lord Krishna broke his oath of not lifting a weapon during the Mahabharat war. At that time, He jumped off the chariot and ran towards me with the wheel of a chariot like a lion charges towards an elephant to kill the elephant. He ran so fast that the cloth on His shoulder fell and the earth began to tremble. Sapadi sakhi vaco niśamya madhye nija parayor balayo rathaṁ niveśayaṁ । Sthitavati parasaini kāyurakṣṇā hṛtavati Pārthasakhe ratirmamāstu ॥ 35॥ Vyavahita pṛtanāmukhaṁ nirīksya ̣ svajanavadhādvimukhasya dosabuddhayā ̣ । Kumatimaharadātmavidyayā ya - ścaraṇa ratiḥ paramasya tasya me astu ॥ 36॥ Sva nigama mapahāya mat pratigñā Mṛtamadhikartumavapluto rathasthaḥ । Dhṛtarathacaraṇo abhyayāccaladgur haririva hantumibhaṁ gatottarīyaḥ ॥ 37॥ Blood was flowing from his body as I, the gangster, has broken his shield with my sharp arrows and He forcefully continued to charge towards me despite Arjun trying to stop Him. Despite being so ruthless, you were still affectionate towards me, your devotee. May my shelter be you, Lord Krishna. May I at my deathbed develop supreme Love for the charioteer of Arjun, Lord Krishna, who not only looked beautiful protecting the chariot of Arjun with the horses’s reins in one hand and a whip in the other, but also, provided salvation to those brave soldiers who saw this image of yours whilst dying. The Gopis who were respected by Lord Krishna with a loving glance, sweet smile, loving gestures and beautiful walk, became engrossed in you whilst discussing your leelas (pastimes) with utmost devotion, when you disappeared during the Raas Leela; may my love develop in that Lord Krishna. Śitaviśikhahato viśīrṇadaṁ śaḥ kṣatajaparipluta ātatāyino me । Prasabhamabhisasāra madvaddhārtha ṁ sa bhavatu me bhagavān gatir Mukundaḥ ॥ 38॥ Vijaya ratha kuṭumba āttatotre dhṛtahayaraśmini tacchriyekṣaṇīye । Bhagavati ratirastu me mumūrsor ̣ yamiha nirīksya hatā gatāh ̣ ̣ sarūpam ॥ 39॥ Lalitagativilāsavalguhāsa praṇayanirīksaṇ ̣akalpitorumānāḥ । Kṛtamanukṛtavatya unmadāndhāḥ Prakṛtimagan kila yasya gopavadhvaḥ ॥ 40॥ Munigaṇanṛpavaryasaṅkule antaḥ Sadasi Yudhisṭ hirarājasūya es ̣ ām ̣ । Arhaṇamupapeda īksaṇ ̣īyo mama dṛśigocara esa āvirātmā ̣ ॥ 41॥ During Yudhishthira’s Rajasuya Yagya you were given utmost respects and worshipped in front of my eyes in a senate filled with great Rishis and kings. You, Supreme Lord Krishna, everyone’s soul, is standing in front of me today during my time of death. As the sun is known for its many forms from many views, similarly unborn Lord Krishna in many forms in the hearts of humans created by Himself; In reality, he resides in the conscience of every being. I have attained that Lord Krishna having been liberated from all illusions and having known the Supreme Truth.

iti matir upakalpitA vitRushNA

bhagavati sAtvatapungave vibhUmni |

svasukhamupagate kvachid vihartum

prakrRuti mupeyushi yad bhava pravAha: ||1||

In Kurukshetra, after the Mahabharata war was over , Yudhishtira questioned Bhishma who was lying on a bed of arrows, on various Dharmas (duties, sacred obligations, conduct) and their secrets in the presence of the assembled sages. While Bhishma was expounding on the various duties, that sacred time UttarAyana(when sun changes its course towards North) came to ascend- Time that Yogis, who can give up their body at their will, await for.

Bhishma stopped his speech and fixed his mind free from any attachment on Lord Sri Krishna who possessed four arms and was clad in yellow silk and was standing right in front of him. He looked at this form without winking his eyes. By meditating upon the pure form of the Lord, with fully controlled senses, Bhishma, while casting off his body, loving extolled the Lord.

While departing from this mortal world, in the first verse,  he says ‘I offer my intellect (Iti matir), the intellect that is free of desires, at the Lotus Feet of the Lord ’He also defines that Lord as the one who has all the righteous qualities and is Complete by Himself, without having to search for happiness from an external source.  It is only at times when the Lord feels like performing a Lila (divine sport) that he creates the Universe through the Prakruti.

Now, why would Bhishma offer his intellect to the Lord, if the Lord is not in need of any external source for His happiness?  It is not for Lord’s happiness, but for his own pleasure that Bhishma desires to offer his intellect to the Lord.

This may sound contradictory to the initial statement that Bhishma was free from all the desires – for, he now ‘desires’ to offer his intellect to the Lord!   If there is ever a chance to nurture a desire, the best desire he can nurture is to offer himself to the Lotus Feet of the Lord.  Indeed, that is the supreme desire one can ever nurture!

 

tribhuvana kamanam tamAla varNam

ravikaragauravarAmbaram dadhAne |

vapuralaka kulAvRutAnanAbjam

vijayasakhe ratirastu me anavadyayA ||2||

In this  sloka, Bhishma talks about Lord’s face. He says may I cherish the beautiful curly hair that adorns on the face, that sticks on his forehead because of the sweat(janma karma cha me divyam..even His sweat is divine) in the war (Vapuralaka kulAvRutA). Bhishma envies Arjuna by addressing Sri Krishna as “Vijaya Sakhe”, who in all the three worlds has the perfect Thirumeni, adorned with the Pitambaram that shines likes the golden yellow sun with the hue like the Tamala tree.

 

Tribhuvana – nityam nirisha mananam, navam navam in every loka..be it enemy or saka, everyone are attracted to His beauty.  Tribhuvana is mesmerized seeing Him..dine dine navam navam..looking at His vastra, it looks like sun itself has come as His pitambara..on His komala sharira..divya mangala vigraha.

The entire army would fight w/o seeing the Partha’s sarathi, if they see Him, they would forget what they are doing.  All devathas (deva: nityam darshana kanshina: -BG) just want to hear that voice (from where vedas originated) which will command the horses & see Him in that chariot (swethaswaha: Krishna sarathy)…other then Gokula’s dust, Keshava also let Kurushetra’s dust into His hair(kesha)..

 

yudhi tura garajo vidhUmra vishvak

           -               kacha lulita shrama vArya lankRutAsye |

 mama nishita sharair, vibhidyamAna tvayi

            -              vilasat kavachestu kRuShNa AtmA || (3)

 Yudi turagarajo..Krishna! For a long time, you are very much a part of the Pandavas who constitute my family. I can really enjoy you only during the war. I have never seen and enjoyed your presence anywhere other than in this war. You know how?

 ‘turagam…’ the cavalry of horses. ‘In the battlefield, the sand and dust created by the cavalry of horses rises up in the air and this dust is allover your forehead and stuck there, owing to the sweat produced by the tireless work you do in maneuvering the horses. The curly locks of hair that fall on your forehead are also wetted by the sweat. This looks so beautiful!  Astonishing is the beauty of the ‘rajas’ on your forehead and the way your hair moves hither-thither as you ride the chariot.  Even if I take a 1000 Janmas(births), I will not get tired beholding such a divine beauty. That face should always remain in my mind!’

 Whenever Bhishma knew that the following day he was going to fight with Arjuna, he would sharpen the arrows the previous night in order to aim them on god who is Arjuna’s charioteer. A true devotee would offer flowers to the Lord during his prayers.  Being a true Kshatriya, in the battlefield, while battling against Arjuna, Bhishma offered his arrows as an offering to God.

 ‘Mama nishita sharaih’ - the arrows that I sharpened..the sage who gave Vishnu Saharasranama, is offering every arrow as archana with every nama “om Vishwamai nama:”

You received the arrows I sharpened from me, as you always accept anything from the devotees with great happiness.  Even when my arrows broke your ‘Kavacha’ (protective vest worn by warriors) and Bhisma sees neela tiruveni,divya mangala vigraha… Oh! Krishna!, you proudly accepted my arrow-offering as you would accept offerings from a devotee.  Every arrow was an archana to Him.  Such a divinely beautiful form of yours should stay in my mind always.

 

sapadi sakhivacho nishamya madhye

nijaparayor balayo ratham niveshya|

sthitavati parasainikAyu:,  akshNA

hRutavati pArtha sakhe ratir mamAsthu || 4||

 

We have been seeing Bhishma stuti in detail which comprises of 11 slokas in which Bhishma is offering all his 11 senses to the Lord. In the 2nd sloka Bhishma says, ‘May I acquire love of your form’. He describes the beauty of the Lord’s face and the garments He has adorned.

In the 3rd sloka,  he again describes the face of the god. Bhishma describes the soil on Krishna’s forehead and his Alaka baaram(The curly hair), how God  received all the arrows that were sent by him Indeed the Lord bears with a smile, anything for the sake of his devotees

The war is going to begin. The conch is blown. Arjuna is the first person who gets ready for the war. When the war begins Arjuna climbs up his charioteer like lion cub. He asks his charioteer Lord Krishna to park the chariot in the middle of the war front.Truly, it was Arjuna who wanted Krishna to take him into the war, and not Krishna Himself!

 

Sapadhi Sakivacho.. “Sri Sri KrishnA, the Supreme Lord — who is overcome by parental love for those, who take shelter in Him, who is the treasurehouse of knowledge, Power, Lordship, Energy, Potency and Splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways our inner and outer senses, Superior and Inferior–did immediately what ArjunA directed Him to do..Heeding to the advice of His friend Arjuna,  the Lord parked the chariot in the middle of Kauravas and Pandavas.

Soon after the Lord stopped, the Geetopadesa is going to follow.

However, Bhishma here says that the Lord did a Geetopadesha, even without speaking – by merely his actions!  What is the Geetopadesha?  ‘Oh Arjuna, Why do you consider this as killing your kith and kin? I have already killed them, you have to merely aim the arrows to them!’ Bhishmacharya says, indeed the Lord killed them already.  How?

Bhishma gives his own version of Mahabharata! If we had heard that Mahabharata is about Bhima killing Duryodana and Arjuna killing Karna etc., Bhishma says, all these are untrue! All of them were indeed killed by Sri Krishna!  How? Especially, when the Lord did not take any weapon in his hand?

Bhishma says Bhagawan doesn’t need any weapon and That  his sight alone will do. God can do ‘Nigraham’ and ‘Anugraham’ just with  his sight.  Lord Shiva did Kama Dahanam (Nigraham) with his third eye.

Lord Krishna looked around the entire warfront with his eyes. That itself has killed all the enemies in the war.  (Akshna). The rest of the war was just a façade.

Bhishma prays to that Lord, Sri Parthasarathy, that friend of Arjuna  that he  always cherish with. Let my Rathi always be with Partha’s sakha.

Vyava-hita pRutanA, mukham nirIkshya

Svajana vadhAth, vimukhasya doSha buddhyA

 kumatim aharad, AtmavidhyayA ya:

 charaNarati:, paramasya tasya mesthu||  5||

In the previous sloka, Bhishma glorified the Lord’s charioteering, when He, listening to his friend Arjuna’s command, positioned the chariot between the two armies. In this sloka, Bhishma explains what happened next. doShabuddhyA. As soon as the chariot was there, Arjuna acquired ‘Dosha buddhi’. Why suddenly Dosha Buddhi? Arjuna’s mind was suddenly wrought with pain over the prospect of killing his relatives and teachers in the war to ensue, Whom all did he consider in that group? Vyavahita pruthana mukham. Those who were standing little far off from him.

Nirikshya svajana vadaadh – Looking at them..seeing them as his kith & kin. Kumatim Aharad In order to remove the wrong opinion in Arjuna’s mind, Bhagavan gave Bhagavat Gita, which Bhishma refers to as Atma Vidhya. ya:  not yudha vidya.

charaNarati: paramasya tasya mesthu: So long Bhishma has been explaining in brief about the beauty of God, his golden yellow Pithambaram, curly black tresses, face and so on.

In this sloka, he specially requests the Lord to bless him so that his mind be fixed on the Feet of the Lord , who removed the delusion of Arjuna. By meditating on the feet of the Lord whom he describes as Gitacharya in this sloka, Bhishmacharya gives us a message that the import of Gita is nothing but surrender to the Feet of the Lord – Sharanagati.

 

Svanigama mapahAya matpratijn~Am

Rutamadhi-kartum,- avaplutO rathastha: |

dhrta ratha caraNO bhyayAth caladgu:

haririva hantumibham gatOttarIya: || 6||

 

Sloka 1.9.38:

Shitavishika hato vishIrNadamsha:

Kshatajapariplu- ta AtatAyino me

Prasabham abhisasAra madvadhArtham

Sa bhavatu me bhagavAn gatir mukunda: ||7||

What an anubhavam it is to witness the Lord jumping down from His charioteer’s seat forgetting HIS vow equal to the sacred VedAs to make true MY VOW (that I will make the Lord take His weapon in spite of His earlier vow not to use weapons in the war to ensue) and rushing at me like a lion intent on killing an elephant! As He jumped down, the earth shook under His weight,his upper garment slipped to the ground without His knowing it and He rushed towards me with Sudarsanam in His hand. Everybody does tapas to see His Chakrapani’s swarupa, Bhisma fights to see this swarupa.

Gatothariya:  – “Hatho Bhisma:”…His utariya: falls off..even His anger is worth looking at..also, as a raksha to Arjuna from other arrows…also, the horses should feel He’s still there…that acts like sarathi in His absence..also, He wants to give Lakshmi Katasha to Bhisma..also, He wants Bhisma to see His neela veni vakshathala Looking at Charapani Bhisma is extremely happy ..“Yeh yehhi Pundarikaksha” prostrates Bhisma. Being “satya-vratam satya-param tri-satyam. satyasya yonim nihitam ca satye. satyasya satyam rta-satya-netram. satyatmakam-  tvam saranam prapannah”  This Satya vratha has broken Hos vow for His bhakta.

He rushed at me to kill me, who was armed. That great Bhaktha-vathsalan, who gave PrANa dAnam to one Bhakthan (Arjunan) and fulfilled the vow of another Bhakthan (Myself) scored twice with His bhakta dAkshiNyam. May that Mukundan be my eternal refuge and succor!

 

Discussion:

Shows the compassion of Lord Krishna where he exposes his Tirumeni so as to gift Bhishma with the vision of his Tirumeni thereby giving Bhishmacharya the opportunity to aim his arrows at the Lord. Lord Krishna’s love for his devotees is so immense that he even ignored the words of his favourite Arjuna and rushed to attack Bhishmacharya (his parama bhaktha) just to make his vow come true …..although he did not even in the least bit mind his vow “as to never to take a weapon during the war” being broken . It is also mentioned that all souls who died in the battle field by the immense compassion of Lord Krishna attained His lotus feet and hence the apt addressing of Krishna as Mukunda – the bestower of liberation. Just reminds me of the madhura geetham –“ Karunamoorthy nee allavo kanna” !!!!

 

Vijaya ratha kuTumba Attatotre

dhRuta haya rashmini tacchri yekshaNIye

Bhagavati ratirastu me mumUrsho:

 yamiha nirIkshya hatA gatA: sa-rUpam || 8||

 

Translation:

May there be liking in me who is now desirous of quitting this body towards that Lord ,who protects the chariot of Arjuna as he would His family ,Who holds the whip in one hand and the horse’s reins in the other and looked most attractive in that charming role having witnessed whom in this battle-field those who fell dead here, attained your swarupa.

Discussion:

Bhishmachar- ya describes Lord Krishna as a charioteer to Arjuna and prays he has love for that very Krishna…..this is interesting because it is said that Arjuna is blessed to be a devotee of Lord Krishna ONLY because he came under such a great lineage of Bhakthas namely his mother Kunti Devi and even more of his grandfather Bhishmacharya.

Even then here in this sloka Bhishmacharya uses Arjuna as a reference because he knows very well how much Lord Krishna loves him and hence just to win Lord Krishna’s love he uses His favourite Arjuna to link himself to the scenario.

It is also so beautifully said as to how every single soul who lost their lives in the battlefield attained the form similar to Lord Krishna and interestingly Bhishmacharya is praying and requesting that he also be bestowed such a death where he could attain His sarupam. Bhishmacharya truly a great Yogeshwara.

 

lalita gati vilAsa valgu hAsa

praNaya nirIkshaNa-kalpitO rumAna: |

krtam-anukrta, vatya unmadAndhA:

prakrti magan kila, yasya gOpa vadhva: || 9||

There is no surprise in the warriors achieving mukthi by following Kshathriya dharmam. Even the Gopis without sophisticated knowledge achieved Mukthi by enjoying the leelAs of the Lord. Gopis became the objects of the affection and respect of the Lord and they participated and reflected on the deeds of their Lord and attained MOkshAm. They became fortunate through the observance of the beautiful gait of the Lord, charming playful activities, bewitching smile,merciful glances and became objects of his affection and attained the supreme anugraham of MOksha Siddhi.

Watching the attractive movements of His supremely spirited, fascinating acts and sweet smiles, the gopîs of Vrajadhâma [the village of Krishna's youth] imitating Him in ecstasy, found their original nature.  Prathi Bimba gets that only because it’s in Krishna.  Their komala Bhakti ..Bhisma praises them.

 

munigaNa-nrpavarya-sank- ulEnta:

sadasi yudhishThira rAjasooya yEshAm |

arhaNam-upapEda IkshaNiyO

mama drusi gOcara yEsha AvirAtmA ||

Those assembled in YudhishtrA’s rAjasooya yAgam — the ghOshti of sages, well known kings – praised the unmatchable beauty, the most merciful glances of the Lord and offered their tributes. That Lord, who received all those salutations is standing in front of me and blessing me with His darsana soubhAgyam. My blessings have no match and are immeasurable

When King Yudhishthhira performed the [Râjasûya] royal sacrifice where the great sages and kings were assembled, He received the respectful worship of all the members of the elite. I present there recognized Him at the time [and still remember Him now] als the spirit soul, as the object of worship.

 

tam-imamam-ajam SarIra-bhAjAm

hrdi hrdi dhishTitam-Atma-kalpitAnAm |

prati-drsam iva naika dhArkam yEkam

samadhi gatOsmi vidhUta-bhEda-mOha: || 10||

 

Having experienced the absorption of being freed from the misconceptions of duality, I know [ever since] that He, now present before me, is the One Unborn in the heart of the conditioned soul. It is He who in His being situated as the Supersoul in the heart of all who are created by Him, just like the one sun, is looked upon different from every angle.

I have now understood that the primordial Lord (without any birth) shines in the hearts of every one of His creations. Knowing this supreme truth, my ignorance has been removed now.

The Sun in the firmament is Only One and yet is seen by every eye. Even though there are multitudes of eyes that experience the Sun, that Sun which is being seen has no differences. The same Sun is seen as reflections in the waters stored in limitless vessels and yet has no variations.

Just like that, the ParamAthmA experienced by countless yogis in their hearts is one and the same. I am completely fulfilled having realized this supreme truth.