ŚrīmadBhāgavatam | Adhyayanam
Canto 01 | Chapter 09
Bhīṣma’s Final Instructions
(Bhīṣma instructing Dharmarāja on dharma, praising Śrī Kṛṣṇa as the Supreme Self, and giving up his body while fixing his mind upon Śrī Kṛṣṇa, who was directly present before him.)
Chapter introduction
In the Eighth Chapter of the First Canto, Śrī Kṛṣṇa protects the unborn Parīkṣit from the brahmāstra, accepts the prayers of Kuntīdevī, and then pacifies the grief of Dharmarāja caused by the post war circumstances. The Ninth Chapter carries that narrative further and describes the glorious episode in which Yudhiṣṭhira, burdened with doubts regarding dharma, approaches Bhīṣma, who is waiting on the bed of arrows for the arrival of the Uttarāyaṇa period, and receives instruction on dharma from him.
In this chapter, Śrī Kṛṣṇa, the Pāṇḍavas, and many great sages arrive to have the darśana of Bhīṣma. Lying upon the bed of arrows while waiting for Uttarāyaṇa, Bhīṣma consoles the Pāṇḍavas and explains that happiness and distress, gain and loss, all occur only according to the will of the Lord. Declaring that Śrī Kṛṣṇa is not an ordinary human being but Nārāyaṇa Himself, the Supreme Person, he states that obtaining His direct darśana is the greatest fortune of his life.
Thereafter, Yudhiṣṭhira seeks Bhīṣma’s instruction on dharma regarding varṇāśrama dharmas, rāja dharma, dāna dharma, mokṣa dharma, strī dharma, and bhagavad dharma. After instructing him on these in detail, Bhīṣma fixes his mind upon Śrī Kṛṣṇa, who is present before him, and praises Him with supreme devotion. That Bhīṣma stuti most movingly reflects the Lord’s beauty, His affection for His devotees, and His relationship with His devotee.
Finally, when the Uttarāyaṇa period begins, in the direct presence of Śrī Kṛṣṇa, Bhīṣma completely concentrates his mind upon Him and gives up his body through the power of yoga. As the Devatās and sages glorify his glorious departure, Yudhiṣṭhira performs the funeral rites and returns to Hastināpura, where he rules the kingdom in accordance with dharma.
Thus, the Ninth Chapter, harmoniously presenting Bhīṣma’s instruction on dharma, the declaration of Śrī Kṛṣṇa’s nature as the Supreme Self, the Bhīṣma stuti, and the attainment of the supreme abode, stands as a chapter that most profoundly establishes the glories of devotion, dharma, and the Lord’s grace.
Ślokapāṭham
(sūta uvāca)
iti bhītaḥ prajādrohāt sarvadharmavivitsayā ।
tato vinaśanaṁ prāgāt yatra devavrato’patat ॥
॥ 01.09.01 ॥
Śravaṇam
Padavicchedam
(sūta uvāca)
iti bhītaḥ prajā drohāt sarva dharma vivitsayā ।
tataḥ vinaśanam prāgāt yatra devavrataḥ apatat ॥
Pada - Padārtham
sūtaḥ : sūta maharṣi; uvāca : said; iti : thus; bhītaḥ : being afraid; prajā : towards the people; drohāt : because of betrayal (because of the immense loss of life that occurred in the war); sarva : all; dharma : dharmas; vivitsayā : with the desire to know; tataḥ : thereafter; vinaśanam : to the place where the war took place (the battlefield of kurukṣetra); prāgāt : went; yatra : where; devavrataḥ : bhīṣma, known as devavrata; apatat : had fallen (was lying on the bed of arrows);
Yathātatha Anuvādam
Sūta Maharṣi said: Thus, being afraid because of betrayal towards the people (because of the immense loss of life that occurred in the war), with the desire to know all the dharmas, thereafter he went to the place where the war had taken place (the battlefield of Kurukṣetra), where Bhīṣma, known as Devavrata, had fallen (was lying on the bed of arrows).
Saraḷa Bhāvam
Sūta Maharṣi explains as follows: Because of the immense loss of life that occurred in the war, Dharmarāja Yudhiṣṭhira was deeply distressed. With the intention of learning all the dharmas and resolving his doubts, he went to see Bhīṣma, who was waiting on the bed of arrows in the battlefield of Kurukṣetra for the arrival of Uttarāyaṇa, in order to receive instruction on dharma from him. Thus, this incident, which began with Yudhiṣṭhira’s desire to know dharma, serves as the prelude to Bhīṣma’s great instruction on dharma.
Ślokapāṭham
tadā te bhrātaraḥ sarve sadaśvaiḥ svarṇabhūṣitaiḥ ।
anvagacchan rathairviprā vyāsadhaumyādayastathā ॥
॥ 01.09.02 ॥
Śravaṇam
Padavicchedam
tadā te bhrātaraḥ sarve sat aśvaiḥ svarṇa bhūṣitaiḥ ।
anvagacchan rathaiḥ viprāḥ vyāsa dhaumya ādayaḥ tathā ॥
Pada - Padārtham
tadā : then; te : him (Dharmarāja); bhrātaraḥ : brothers; sarve : all; sat aśvaiḥ : excellent horses (yoked); svarṇa bhūṣitaiḥ : adorned with golden ornaments; rathaiḥ : on chariots; anvagacchan : followed; viprāḥ : brāhmaṇas; vyāsa dhaumya ādayaḥ : vyāsa maharṣi, dhaumya maharṣi and others; tathā : likewise;
Yathātatha Anuvādam
Then, all his brothers followed him (Dharmarāja) on chariots yoked with excellent horses and adorned with golden ornaments. Likewise, the brāhmaṇas, including vyāsa maharṣi, dhaumya maharṣi and others, also (followed him).
Saraḷa Bhāvam
When Dharmarāja set out to have the darśana of Bhīṣma, the other Pāṇḍavas also travelled with him. They went on chariots yoked with excellent horses and resplendent with golden ornaments. Great brāhmaṇas such as vyāsa maharṣi and dhaumya maharṣi, the priest of the Pāṇḍavas, also joined them on this sacred journey. This great gathering reveals the importance of having the darśana of Bhīṣma.
Ślokapāṭham
bhagavānapi viprarṣe rathena sadhanañjayaḥ ।
sa tairvyarocata nṛpaḥ kubera iva guhyakaiḥ ॥
॥ 01.09.03 ॥
Śravaṇam
Padavicchedam
bhagavān api viprarṣe rathena saḥ dhanañjayaḥ ।
saḥ taiḥ vyarocata nṛpaḥ kuberaḥ iva guhyakaiḥ ॥
Pada - Padārtham
bhagavān : the Lord (Śrī Kṛṣṇa); api : also; viprarṣe : O great brāhmaṇa sage! (Śaunaka Maharṣi); rathena : on the chariot; saḥ : He; dhanañjayaḥ : with Arjuna; saḥ : that; taiḥ : with them; vyarocata : shone; nṛpaḥ : the king (Dharmarāja); kuberaḥ iva : like Kubera; guhyakaiḥ : with the guhyakas (yakṣas);
Yathātatha Anuvādam
O great brāhmaṇa sage! Śrī Kṛṣṇa also came on the chariot together with Arjuna. That king, Dharmarāja, shone with them all like Kubera surrounded by the guhyakas.
Saraḷa Bhāvam
Śrī Kṛṣṇa also took part in this journey together with Arjuna. In the presence of the Pāṇḍavas, the great sages, and Śrī Kṛṣṇa, Dharmarāja shone with great splendour. Like Kubera surrounded by the guhyakas, he appeared especially glorious among those great personalities. This comparison reveals the grandeur of that assembly and the exalted association that Dharmarāja attained.
Ślokapāṭham
dṛṣṭvā nipatitaṁ bhūmau divaścyutamivāmaram ।
praṇemuḥ pāṇḍavā bhīṣmam sānugāḥ saha cakriṇā ॥
॥ 01.09.04 ॥
Śravaṇam
Padavicchedam
dṛṣṭvā nipatitam bhūmau divaḥ cyutam iva amaram ।
praṇemuḥ pāṇḍavāḥ sa anugāḥ saha cakriṇā ॥
Pada - Padārtham
dṛṣṭvā : having seen; nipatitam : lying fallen; bhūmau : on the ground; divaḥ : from heaven; cyutam : fallen; iva : like; amaram : a demigod; praṇemuḥ : offered obeisances; pāṇḍavāḥ : the Pāṇḍavas; bhīṣmam : to Bhīṣma; sa anugāḥ : together with their followers; saha : along with; cakriṇā : with the wielder of the discus, the Lord (Śrī Kṛṣṇa);
Yathātatha Anuvādam
The Pāṇḍavas, together with their followers and with the wielder of the discus, the Lord (Śrī Kṛṣṇa), having seen Bhīṣma lying on the ground like a demigod fallen from heaven, offered obeisances to him.
Saraḷa Bhāvam
The Pāṇḍavas reached the presence of Bhīṣma and beheld him lying upon the bed of arrows. Bhīṣma, reclining upon the bed of arrows, appeared radiant like a divine being who had descended from heaven to the earth. Recognising his greatness, the Pāṇḍavas, together with their followers and Śrī Kṛṣṇa, respectfully offered their obeisances to him. This scene reflects the greatness of Bhīṣma as well as the respect that everyone had for him.
Ślokapāṭham
tatra brahmarṣayaḥ sarve devarṣayaśca sattama ।
rājarṣayaśca tatrāsan draṣṭuṁ bharatapuṅgavam ॥
॥ 01.09.05 ॥
Śravaṇam
Padavicchedam
tatra brahma ṛṣayaḥ sarve deva ṛṣayaḥ ca sat tama ।
rāja ṛṣayaḥ ca tatra āsan draṣṭum bharata puṅgavam ॥
Pada - Padārtham
tatra : there; brahma ṛṣayaḥ : great sages who had realised the knowledge of Brahman; sarve : all; deva ṛṣayaḥ : great sages who move in the celestial worlds; ca : and; sat tama : O best among the righteous! (Śaunaka Maharṣi); rāja ṛṣayaḥ : great sages who were kings and attained the status of sages; ca : and; tatra : there; āsan : were present; draṣṭum : to have the darśana of; bharata puṅgavam : the foremost of the Bharata dynasty (Bhīṣma);
Yathātatha Anuvādam
O best among the righteous! (Śaunaka Maharṣi), all the great sages who had realised the knowledge of Brahman, the great sages who move in the celestial worlds, and the great sages who were kings and attained the status of sages were present there to have the darśana of the foremost of the Bharata dynasty (Bhīṣma).
Saraḷa Bhāvam
Various groups of great sages assembled there to witness the final moments of Bhīṣma. The brahmarṣis, devarṣis, and rājarṣis were all present on this glorious occasion. They came there with the intention of having the darśana of Bhīṣma and offering him their respect, for he had dedicated his entire life to dharma. This great gathering clearly reveals Bhīṣma’s spiritual greatness and the distinguished position he held among the community of sages.
Ślokapāṭham
parvato nārado dhaumyo bhagavān bādarāyaṇaḥ ।
bṛhadaśvo bharadvājaḥ saśiṣyo reṇukāsutaḥ ॥
॥ 01.09.06 ॥
Śravaṇam
Padavicchedam
parvataḥ nāradaḥ dhaumyaḥ bhagavān bādarāyaṇaḥ ।
bṛhadaśvaḥ bharadvājaḥ sa śiṣyaḥ reṇukā sutaḥ ॥
Pada - Padārtham
parvataḥ : Parvata; nāradaḥ : Nārada; dhaumyaḥ : Dhaumya; bhagavān : the revered one; bādarāyaṇaḥ : Bādarāyaṇa (Vyāsa); bṛhadaśvaḥ : Bṛhadaśva; bharadvājaḥ : Bharadvāja; sa : with his; śiṣyaḥ : disciples; reṇukā : Reṇukādevī; sutaḥ : son (Paraśurāma);
Yathātatha Anuvādam
Parvata, Nārada, Dhaumya, the revered Bādarāyaṇa (Vyāsa), Bṛhadaśva, Bharadvāja, and the son of Reṇukādevī (Paraśurāma), together with his disciples…
Saraḷa Bhāvam
Parvata, Nārada, Dhaumya, Bādarāyaṇa (Vyāsa), Bṛhadaśva, Bharadvāja, and Paraśurāma, the son of Reṇukādevī, together with his disciples, came there to have the darśana of Bhīṣma. All of them were great personalities who had attained the highest position in dharma, knowledge, and devotion. The gathering of such great sages in one place reveals the greatness of Bhīṣma and the uniqueness of this occasion.
Ślokapāṭham
vaśiṣṭha indrapramadaḥ trito gṛtsamado’sitaḥ ।
kakṣīvān gautamo’triśca kauśiko’tha sudarśanaḥ ॥
॥ 01.09.07 ॥
Śravaṇam
Padavicchedam
vaśiṣṭhaḥ indrapramadaḥ tritaḥ gṛtsamadaḥ asitaḥ ।
kakṣīvān gautamaḥ atriḥ ca kauśikaḥ atha sudarśanaḥ ॥
Pada - Padārtham
vaśiṣṭhaḥ : Vaśiṣṭha; indrapramadaḥ : Indrapramada; tritaḥ : Trita; gṛtsamadaḥ : Gṛtsamada; asitaḥ : Asita; kakṣīvān : Kakṣīvān; gautamaḥ : Gautama; atriḥ : Atri; ca : and; kauśikaḥ : Kauśika (Viśvāmitra); atha : also; sudarśanaḥ : Sudarśana.
Yathātatha Anuvādam
Vaśiṣṭha, Indrapramada, Trita, Gṛtsamada, Asita, Kakṣīvān, Gautama, Atri, Kauśika (Viśvāmitra), and also Sudarśana (were present).
Saraḷa Bhāvam
Great personalities such as Vaśiṣṭha, Indrapramada, Trita, Gṛtsamada, Asita, Kakṣīvān, Gautama, Atri, Kauśika (Viśvāmitra), and Sudarśana also came there to have the darśana of Bhīṣma. Thus, the gathering of many sages belonging to different periods and traditions in one place reveals the respect they had for Bhīṣma and the greatness of this occasion.
Ślokapāṭham
anye ca munayo brahman brahmarātādayo’malāḥ ।
śiṣyairupetā ājagmuḥ kaśyapāṅgirasādayaḥ ॥
॥ 01.09.08 ॥
Śravaṇam
Padavicchedam
anye ca munayaḥ brahman brahmarāta ādayaḥ amalāḥ ।
śiṣyaiḥ upetāḥ ājagmuḥ kaśyapa aṅgirasa ādayaḥ ॥
Pada - Padārtham
anye : other; ca : also; munayaḥ : sages; brahman : O best among the brāhmaṇas! (Śaunaka Maharṣi); brahmarātaḥ : Brahmarāta (Śuka); ādayaḥ : and others; amalāḥ : pure hearted; śiṣyaiḥ : with disciples; upetāḥ : together with; ājagmuḥ : came; kaśyapaḥ : Kaśyapa; aṅgirāḥ : Aṅgirasa; ādayaḥ : and others;
Yathātatha Anuvādam
O best among the brāhmaṇas! (Śaunaka Maharṣi), other sages also, the pure hearted Brahmarāta (Śuka), Kaśyapa, Aṅgirasa and others, came together with their disciples.
Saraḷa Bhāvam
Other pure hearted sages also came there to have the darśana of Bhīṣma. Great personalities such as Brahmarāta (Śuka), Kaśyapa, Aṅgirasa and others participated in this sacred gathering together with their disciples. The assembly of so many great sages belonging to different traditions in one place reveals the respect that the community of sages had for Bhīṣma and the uniqueness of this occasion.
Ślokapāṭham
tān sametānmahābhāgān upalabhya vasūttamaḥ ।
pūjayāmāsa dharmajñaḥ deśakālavibhāgavit ॥
॥ 01.09.09 ॥
Śravaṇam
Padavicchedam
tān sametān mahā bhāgān upalabhya vasu uttamaḥ ।
pūjayāmāsa dharmajñaḥ deśa kāla vibhāgavit ॥
Pada - Padārtham
tān : them; sametān : assembled; mahā : great; bhāgān : most fortunate ones (great personalities); upalabhya : having seen and recognised; vasu : among the Vasus; uttamaḥ : the foremost (Bhīṣma); pūjayāmāsa : honoured; dharmajñaḥ : one who knew dharma well; deśa : place; kāla : time; vibhāga : distinctions; vit : one who knew;
Yathātatha Anuvādam
The foremost among the Vasus (Bhīṣma), being one who knew dharma well and understood the distinctions of place and time, having seen and recognised those assembled great and most fortunate personalities, honoured them.
Saraḷa Bhāvam
Bhīṣma recognised all the great sages who had assembled there and showed them the honour due to them. Even while lying on the bed of arrows, he welcomed them by observing the courtesies appropriate to the place, the time, and the occasion. His humility, refinement, and respect for the elders, born of his deep knowledge of dharma, are clearly expressed on this occasion.
Ślokapāṭham
kṛṣṇaṁ ca tatprabhāvajña āsīnaṁ jagadīśvaram ।
hṛdisthaṁ pūjayāmāsa māyayopāttavigraham ॥
॥ 01.09.10 ॥
Śravaṇam
Padavicchedam
kṛṣṇam ca tat prabhāva jñaḥ āsīnam jagat īśvaram ।
hṛdi stham pūjayāmāsa māyayā upātta vigraham ॥
Pada - Padārtham
kṛṣṇam : Śrī Kṛṣṇa; ca : also; tat : His; prabhāva : glory; jñaḥ : one who knew well; āsīnam : seated; jagat : of the universe; īśvaram : the Lord; hṛdi : in the heart; stham : residing; pūjayāmāsa : honoured; māyayā : by His own māyā; upātta : accepted; vigraham : form (the divine human form).
Yathātatha Anuvādam
Bhīṣma, who knew His glory well, also honoured Śrī Kṛṣṇa, who was seated there, who is the Lord of the universe, who resides in the heart, and who accepted a form (the divine human form) by His own māyā.
Saraḷa Bhāvam
Bhīṣma also offered the proper honour to Śrī Kṛṣṇa, who was seated there. He clearly understood that Śrī Kṛṣṇa was not merely the person sitting before him, but the Supreme Self who is the Lord of the universe and resides in the hearts of all. Knowing the glory of the Lord, who had incarnated by accepting a divine human form through His own māyā, Bhīṣma honoured Him with supreme devotion.
Ślokapāṭham
pāṇḍuputrānupāsīnān praśraya premasaṅgatān ।
abhyācaṣṭānurāgāsraiḥ andhībhūtena cakṣuṣā ॥
॥ 01.09.11 ॥
Śravaṇam
Padavicchedam
pāṇḍu putrān upāsīnān praśraya prema saṅgatān ।
abhyācaṣṭa anurāga asraiḥ andhībhūtena cakṣuṣā ॥
Pada - Padārtham
pāṇḍu : Pāṇḍu; putrān : sons; upāsīnān : seated nearby; praśraya : with humility; prema : with love; saṅgatān : endowed with; abhyācaṣṭa : addressed, spoke; anurāga : because of affection; asraiḥ : with tears; andhībhūtena : covered, dimmed; cakṣuṣā : with eyes.
Yathātatha Anuvādam
Bhīṣma, with eyes dimmed and covered with tears caused by affection, addressed the sons of Pāṇḍu, who were seated nearby and were endowed with humility and love.
Saraḷa Bhāvam
Bhīṣma looked at the Pāṇḍavas, who were seated near him with humility and love. Because of his affection for them, his eyes became dimmed with tears. Filled with that loving feeling, he began to address them. This śloka reveals that Bhīṣma’s heart was always filled with love and affection for the Pāṇḍavas.
Ślokapāṭham
aho kaṣṭamaho’nyāyyaṁ yadyūyaṁ dharmanandanāḥ ।
jīvituṁ nārhatha kliṣṭaṁ vipradharmācyutāśrayāḥ ॥
॥ 01.09.12 ॥
Śravaṇam
Padavicchedam
aho kaṣṭam aho anyāyyam yat yūyam dharma nandanāḥ ।
jīvitum na arhatha kliṣṭam vipra dharma acyuta āśrayāḥ ॥
Pada - Padārtham
aho : alas!; kaṣṭam : distress; aho : alas!; anyāyyam : unjust; yat : that; yūyam : you; dharma : to dharma; nandanāḥ : O those who bring joy (O Pāṇḍavas); jīvitum : to live; na : not; arhatha : are worthy; kliṣṭam : full of suffering; vipra : brāhmaṇas; dharma : dharma; acyuta : Acyuta (Śrī Kṛṣṇa); āśrayāḥ : those who have taken refuge in;
Yathātatha Anuvādam
Alas! What distress, alas! What injustice! O those who bring joy to dharma (O Pāṇḍavas)! You, who have taken refuge in the brāhmaṇas, dharma, and Acyuta (Śrī Kṛṣṇa), are not worthy of living a life full of suffering.
Saraḷa Bhāvam
Bhīṣma’s heart was filled with compassion as he reflected upon the lives of the Pāṇḍavas. It caused him great sorrow that those who honoured the brāhmaṇas, practised dharma, and had taken refuge in Śrī Kṛṣṇa Himself had to face so many hardships. Therefore, seeing their condition, he expressed how distressing and unjust it appeared to him. Through these words, Bhīṣma’s love, affection, and compassion for the Pāṇḍavas are clearly revealed.
Ślokapāṭham
saṁsthite’tirathe pāṇḍau pṛthā bālaprajāvadhū ।
yuṣmatkṛte bahūnkleśān prāptā tokavatī muhuḥ ॥
॥ 01.09.13 ॥
Śravaṇam
Padavicchedam
saṁsthite atirathe pāṇḍau pṛthā bāla prajā vadhū ।
yuṣmat kṛte bahūn kleśān prāptā tokavatī muhuḥ ॥
Pada - Padārtham
saṁsthite : after the death of; atirathe : the great warrior (one capable of fighting many mighty warriors at the same time); pāṇḍau : Pāṇḍu; pṛthā : Pṛthā (Kuntīdevī); bāla : young; prajā : children; vadhū : wife (the wife of Pāṇḍu); yuṣmat : for your; kṛte : sake; bahūn : many; kleśān : hardships; prāptā : experienced, underwent; tokavatī : a mother with young children; muhuḥ : repeatedly, many times;
Yathātatha Anuvādam
After the death of the great warrior Pāṇḍu, Pṛthā (Kuntīdevī), the wife (of Pāṇḍu) and a mother with young children, repeatedly experienced many hardships for your sake.
Saraḷa Bhāvam
Bhīṣma now recalls the life of Kuntīdevī, the daughter in law of their family. After the death of the great warrior Pāṇḍu, as the mother of the young Pāṇḍavas, she had to bear the responsibility of raising them alone. Without firm protection or support, she repeatedly endured many hardships in order to care for and raise her children. Bhīṣma compassionately remembers the sacrifices Kuntīdevī made and the sufferings she endured for the sake of her children.
Ślokapāṭham
sarvaṁ kālakṛtaṁ manye bhavatāṁ ca yadapriyam ।
sapālo yadvaśe lokaḥ vāyoriva ghanāvaliḥ ॥
॥ 01.09.14 ॥
Śravaṇam
Padavicchedam
sarvam kāla kṛtam manye bhavatām ca yat apriyam ।
sa pālaḥ yat vaśe lokaḥ vāyoḥ iva ghanāvaliḥ ॥
Pada - Padārtham
sarvam : everything; kāla : time; kṛtam : done; manye : I consider; bhavatām : to you; ca : also; yat : whatever; apriyam : that which is not dear; sa : together with; pālaḥ : the rulers; yat : under whose; vaśe : control; lokaḥ : the world; vāyoḥ : to the wind; iva : like; ghanāvaliḥ : a mass of clouds;
Yathātatha Anuvādam
I consider that everything, including whatever is not dear to you, has been done by time. The world, together with its rulers, is under whose control, just as a mass of clouds is under the control of the wind.
Saraḷa Bhāvam
Reflecting upon the many hardships experienced by the Pāṇḍavas, Bhīṣma explains that all of them have occurred according to the will of the Lord in the form of time. Just as the existence and movement of a mass of clouds are under the control of the wind, this world, together with its rulers, also functions under the control of the Lord. Therefore, Bhīṣma instructs that whether events are pleasing or not pleasing to us, they should all be accepted as the will of the Lord.
Ślokapāṭham
yatra dharmasuto rājā gadāpāṇirvṛkodaraḥ ।
kṛṣṇo’strī gāṇḍīvaṁ cāpam suhṛtkṛṣṇastato vipat ॥
॥ 01.09.15 ॥
Śravaṇam
Padavicchedam
yatra dharma sutaḥ rājā gadā pāṇiḥ vṛkodaraḥ ।
kṛṣṇaḥ astrī gāṇḍīvam cāpam suhṛt kṛṣṇaḥ tataḥ vipat ॥
Pada - Padārtham
yatra : where; dharma sutaḥ : the son of Dharmadeva (Yudhiṣṭhira); rājā : the king; gadā : the mace; pāṇiḥ : one who holds in his hand; vṛkodaraḥ : Bhīmasena; kṛṣṇaḥ : Arjuna; astrī : wielder of weapons; gāṇḍīvam : Gāṇḍīva; cāpam : bow; suhṛt : friend; kṛṣṇaḥ : Śrī Kṛṣṇa; tataḥ : there; vipat : calamity;
Yathātatha Anuvādam
Where the king is the son of Dharmadeva (Yudhiṣṭhira), Bhīmasena is the wielder of the mace, Arjuna is the wielder of the Gāṇḍīva bow, and Śrī Kṛṣṇa is the friend, there is calamity (what a wonder).
Saraḷa Bhāvam
Bhīṣma points out the astonishing aspect of the lives of the Pāṇḍavas. Yudhiṣṭhira, the son of Dharmadeva, was their king, Bhīmasena, the wielder of the mace, was with them, Arjuna, the wielder of the Gāṇḍīva, was with them, and above all, Śrī Kṛṣṇa was their friend. Even with such dharma, strength, valour, and the presence of the Lord, calamities occurred in the lives of the Pāṇḍavas. Therefore, Bhīṣma teaches that not everything that happens in life can be understood merely from the human point of view.
Ślokapāṭham
na hyasya karhicidrājan pumān veda vidhitsitam ।
yadvijijñāsayā yuktā muhyanti kavayo’pi hi ॥
॥ 01.09.16 ॥
Śravaṇam
Padavicchedam
na hi asya karhicit rājan pumān veda vidhitsitam ।
yat vijijñāsayā yuktāḥ muhyanti kavayaḥ api hi ॥
Pada - Padārtham
na : not; hi : certainly; asya : His (the Lord’s); karhicit : at any time; rājan : O King! (Yudhiṣṭhira); pumān : a human being; veda : can know; vidhitsitam : intention; yat : that; vijijñāsayā : with the desire to know; yuktāḥ : engaged; muhyanti : become bewildered, become confused; kavayaḥ : knowers of truth; api : even; hi : indeed;
Yathātatha Anuvādam
O King! (Yudhiṣṭhira), certainly no human being can ever know His (the Lord’s) intention. Even the knowers of truth, engaged with the desire to know it, indeed become bewildered and confused.
Saraḷa Bhāvam
Bhīṣma now explains more deeply the reason behind the hardships experienced by the Pāṇḍavas. He says that no one can fully understand the will of the Lord through human intelligence. He explains that even the knowers of truth who strive to understand that divine intention become bewildered. Therefore, this śloka teaches that, instead of trying to understand everything that happens in life through our limited intellect, we should place our trust in the will of the Lord.
Ślokapāṭham
tasmādidaṁ daivatantram vyavasya bharatarṣabha ।
tasyānuvihito’nāthā nātha pāhi prajāḥ prabho ॥
॥ 01.09.17 ॥
Śravaṇam
Padavicchedam
tasmāt idam daiva tantram vyavasya bharata ṛṣabha ।
tasya anuvihitaḥ anāthāḥ nātha pāhi prajāḥ prabho ॥
Pada - Padārtham
tasmāt : therefore; idam : this; daiva : divine; tantram : arrangement; vyavasya : having firmly understood; bharata ṛṣabha : O foremost of the Bharata dynasty!; tasya : His (the Lord’s); anuvihitaḥ : as ordained; anāthāḥ : the helpless; nātha : O protector!; pāhi : protect; prajāḥ : the people; prabho : O lord;
Yathātatha Anuvādam
Therefore, O foremost of the Bharata dynasty! (Yudhiṣṭhira), O protector, O lord! Having firmly understood that this is the divine arrangement, protect the helpless people as ordained by Him (the Lord).
Saraḷa Bhāvam
Bhīṣma now gives a practical conclusion to his instruction. Having firmly understood that everything that has happened is the divine arrangement of the Lord, he advises Dharmarāja not to remain grieving over the past. Instead, he reminds him that, as king, he now has the responsibility of protecting the helpless people in the manner ordained by the Lord. Bhīṣma teaches that accepting the will of the Lord does not mean abandoning one’s duty, but carrying it out with even greater responsibility.
Ślokapāṭham
eṣa vai bhagavān sākṣāt ādyo nārāyaṇaḥ pumān ।
mohayanmāyayā lokam gūḍhaścarati vṛṣṇiṣu ॥
॥ 01.09.18 ॥
Śravaṇam
Padavicchedam
eṣaḥ vai bhagavān sākṣāt ādyaḥ nārāyaṇaḥ pumān ।
mohayan māyayā lokam gūḍhaḥ carati vṛṣṇiṣu ॥
Pada - Padārtham
eṣaḥ : He; vai : certainly; bhagavān : the Lord; sākṣāt : directly; ādyaḥ : the original cause; nārāyaṇaḥ : Śrīman Nārāyaṇa; pumān : the Supreme Person; mohayan : bewildering; māyayā : by His divine māyā; lokam : the world; gūḍhaḥ : remaining hidden; carati : moves about; vṛṣṇiṣu : among the Vṛṣṇis.
Yathātatha Anuvādam
He is directly the Lord Himself, certainly the original cause, Śrīman Nārāyaṇa, the Supreme Person. Bewildering the world by His divine māyā, He moves about hidden among the Vṛṣṇis.
Saraḷa Bhāvam
Bhīṣma now clearly reveals the true nature of Śrī Kṛṣṇa. He firmly declares that Śrī Kṛṣṇa standing before him is not merely a great personality belonging to the Vṛṣṇi dynasty, but Śrīman Nārāyaṇa Himself, the original Supreme Person. He explains that although the Lord, by His divine māyā, bewilders the world and moves about hidden like an ordinary human being, His nature as the Supreme Self never changes. Therefore, Bhīṣma instructs that Śrī Kṛṣṇa should not be viewed merely from a human perspective.
Ślokapāṭham
asyānubhāvaṁ bhagavān veda guhyatamaṁ śivaḥ ।
devarṣirnāradaḥ sākṣāt bhagavān kapilo nṛpa ॥
॥ 01.09.19 ॥
Śravaṇam
Padavicchedam
asya anubhāvam bhagavān veda guhyatamam śivaḥ ।
deva ṛṣiḥ nāradaḥ sākṣāt bhagavān kapilaḥ nṛpa ॥
Pada - Padārtham
asya : His (Śrī Kṛṣṇa’s); anubhāvam : glory; bhagavān : the revered one; veda : knows; guhyatamam : most confidential; śivaḥ : Śiva; deva ṛṣiḥ : the sage among the Devatās; nāradaḥ : Nārada; sākṣāt : directly; bhagavān : the Lord; kapilaḥ : Kapila; nṛpa : O King! (Yudhiṣṭhira);
Yathātatha Anuvādam
O King! (Yudhiṣṭhira), the most confidential glory of Him (Śrī Kṛṣṇa) is known by Śiva, the sage among the Devatās Nārada, and Kapila, who is directly the Lord.
Saraḷa Bhāvam
Bhīṣma explains that not everyone can easily understand the supreme glory of Śrī Kṛṣṇa. He says that His most confidential glory is truly known only by great personalities such as Śiva, Devarṣi Nārada, and Kapila, who is directly the Lord. This śloka reveals that the glory of the Lord is a profound mystery that cannot be grasped by ordinary intelligence. Therefore, Bhīṣma indicates that, in order to understand the true nature of Śrī Kṛṣṇa, one should place faith in the words of those great personalities who know His glory.
Ślokapāṭham
yaṁ manyase mātuleyaṁ priyaṁ mitraṁ suhṛttamam ।
akaroḥ sacivaṁ dūtam sauhṛdādatha sārathim ॥
॥ 01.09.20 ॥
Śravaṇam
Padavicchedam
yam manyase mātuleyam priyam mitram suhṛt tamam ।
akaroḥ sacivam dūtam sauhṛdāt atha sārathim ॥
Pada - Padārtham
yam : whom; manyase : you consider; mātuleyam : as your maternal uncle’s son; priyam : as dear; mitram : as a friend; suhṛt tamam : as your greatest well wisher; akaroḥ : you made; sacivam : minister; dūtam : messenger; sauhṛdāt : because of friendship; atha : also; sārathim : charioteer;
Yathātatha Anuvādam
Whom you consider as your maternal uncle’s son, as dear, as a friend, and as your greatest well wisher, because of friendship you made Him your minister, messenger, and also your charioteer. (He is the Supreme Self.)
Saraḷa Bhāvam
Bhīṣma reminds Yudhiṣṭhira of the Lord’s accessibility in the form of Śrī Kṛṣṇa. He says that Yudhiṣṭhira considered Him to be his maternal uncle’s son, his dear one, his friend, and his greatest well wisher, and because of their friendship, made Him his minister, messenger, and charioteer. But Bhīṣma reveals that the One who served him in these ways was not an ordinary human being, but the Supreme Self Himself. The Lord’s boundless quality of accessibility is beautifully expressed in this śloka.
Ślokapāṭham
sarvātmanaḥ samadṛśo hyadvayasyānahaṅkṛteḥ ।
tatkṛtaṁ mativaiṣamyam niravadyasya na kvacit ॥
॥ 01.09.21 ॥
Śravaṇam
Padavicchedam
sarva ātmanaḥ sama dṛśaḥ hi advayasya anahaṅkṛteḥ ।
tat kṛtam mati vaiṣamyam niravadyasya na kvacit ॥
Pada - Padārtham
sarva ātmanaḥ : of Him who is the Self of all beings; sama dṛśaḥ : who sees everyone equally; hi : certainly; advayasya : of Him whose nature is non dual; anahaṅkṛteḥ : who is free from ego; tat kṛtam : done by Him; mati vaiṣamyam : partiality; na : not; kvacit : ever; niravadyasya : of the faultless one;
Yathātatha Anuvādam
For Him who is the Self of all beings, who sees everyone equally, who is certainly of a non dual nature, who is free from ego, and who is faultless, there is never any partiality done by Him.
Saraḷa Bhāvam
Bhīṣma explains another great quality of Śrī Kṛṣṇa’s nature. The Lord is the indwelling Self of all beings and looks upon everyone with equal vision. He shows partiality towards no one because He is free from ego and selfishness. Therefore, this śloka teaches that there is no place whatsoever for partiality in the Lord.
Ślokapāṭham
tathāpyekāntabhakteṣu paśya bhūpānukampitam ।
yanme’sūṁstyajataḥ sākṣāt kṛṣṇo darśanamāgataḥ ॥
॥ 01.09.22 ॥
Śravaṇam
Padavicchedam
tathā api ekānta bhakteṣu paśya bhūpa anukampitam ।
yat me asūn tyajataḥ sākṣāt kṛṣṇaḥ darśanam āgataḥ ॥
Pada - Padārtham
tathā api : even so; ekānta bhakteṣu : towards exclusive devotees; paśya : behold; bhūpa : O King!; anukampitam : compassion, grace; yat : that; me : to me; asūn : life airs; tyajataḥ : while giving up; sākṣāt : directly; kṛṣṇaḥ : Śrī Kṛṣṇa; darśanam : for darśana; āgataḥ : came;
Yathātatha Anuvādam
Even so, O King! Behold His compassion and grace towards His exclusive devotees. As I am giving up my life airs, Śrī Kṛṣṇa Himself has directly come to give me His darśana.
Saraḷa Bhāvam
In the previous śloka, Bhīṣma said that the Lord has equal vision towards everyone. Now he explains the boundless compassion that the same Lord shows towards His exclusive devotees. He considers it to be the Lord’s great grace that Śrī Kṛṣṇa Himself has come to grant him darśana at the time when he is about to give up his body. This śloka beautifully reveals how boundless the Lord’s compassion is towards His exclusive devotees.
Ślokapāṭham
bhaktyāveśya mano yasmin vācā yannāma kīrtayan ।
tyajan kalevaraṁ yogī mucyate kāmakarmabhiḥ ॥
॥ 01.09.23 ॥
Śravaṇam
Padavicchedam
bhaktyā āveśya manaḥ yasmin vācā yat nāma kīrtayan ।
tyajan kalevaram yogī mucyate kāma karmabhiḥ ॥
Pada - Padārtham
bhaktyā : with devotion; āveśya : fixing; manaḥ : the mind; yasmin : in whom; vācā : with the speech; yat nāma : whose name; kīrtayan : glorifying; tyajan : giving up; kalevaram : the body; yogī : the yogi; mucyate : becomes liberated; kāma karmabhiḥ : from the bondage of karma caused by desires;
Yathātatha Anuvādam
The yogi, while giving up the body, fixing the mind with devotion upon Him, and glorifying His name with the speech, becomes liberated from the bondage of karma caused by desires. (He is Śrī Kṛṣṇa.)
Saraḷa Bhāvam
Bhīṣma now explains the supreme yoga to be practised at the time of giving up the body. A yogi who fixes the mind upon the Lord with devotion and gives up the body while glorifying His name becomes liberated from the karmas that cause the bondage of birth and death. This śloka reveals the immeasurable glory of remembering the Lord at the time of death. Bhīṣma teaches that devotion, remembrance, and the chanting of the Lord’s name are the divine path to liberation.
Ślokapāṭham
sa devadevo bhagavān pratīkṣatām
kalevaraṁ yāvadidaṁ hinomyaham ।
prasannahāsāruṇalocanollasan
mukhāmbujo dhyānapathaścaturbhujaḥ ॥
॥ 01.09.24 ॥
Śravaṇam
Padavicchedam
saḥ deva devaḥ bhagavān pratīkṣatām
kalevaram yāvat idam hinomi aham ।
prasanna hāsa aruṇa locana ullasan
mukha ambujaḥ dhyāna pathaḥ caturbhujaḥ ॥
Pada - Padārtham
saḥ : that; deva devaḥ : the God of the Devatās; bhagavān : the Lord; pratīkṣatām : may He wait; kalevaram : the body; yāvat : until; idam : this; hinomi : I give up; aham : I; prasanna hāsa : with a gentle smile; aruṇa locana : with reddish eyes; ullasan : shining; mukha ambujaḥ : having a lotus like face; dhyāna pathaḥ : the object of my meditation; caturbhujaḥ : four armed;
Yathātatha Anuvādam
May that Lord, the God of the Devatās, who is four armed, whose lotus like face shines with a gentle smile and reddish eyes, and who is the object of my meditation, wait until I give up this body.
Saraḷa Bhāvam
Bhīṣma now offers his final prayer to the Lord. He prays that Śrīman Nārāyaṇa, who stands before him in His divine four armed form, with a gentle smile, reddish eyes, and a radiant lotus like face, may remain there until he gives up this body. He expresses his desire to give up his body while enjoying the darśana of the Lord until his final moment. This śloka reveals that Bhīṣma regarded the Lord’s darśana as the greatest treasure of his life.
Ślokapāṭham
(sūta uvāca)
yudhiṣṭhirastadākarṇya śayānaṁ śarapañjare ।
apṛcchadvividhān dharmān ṛṣīṇāmanuśṛṇvatām ॥
॥ 01.09.25 ॥
Śravaṇam
Padavicchedam
(sūtaḥ uvāca)
yudhiṣṭhiraḥ tat ākarṇya śayānam śara pañjare ।
apṛcchat vividhān dharmān ṛṣīṇām anuśṛṇvatām ॥
Pada - Padārtham
sūtaḥ : Sūta; uvāca : said; yudhiṣṭhiraḥ : Yudhiṣṭhira; tat : those (words of Bhīṣma); ākarṇya : having heard; śayānam : lying; śara pañjare : on the bed of arrows; apṛcchat : asked; vividhān : various; dharmān : dharmas; ṛṣīṇām : while the great sages; anuśṛṇvatām : were listening;
Yathātatha Anuvādam
Sūta said: Yudhiṣṭhira, having heard those (words of Bhīṣma), questioned Bhīṣma, who was lying on the bed of arrows, about various dharmas while the great sages were listening.
Saraḷa Bhāvam
Sūta Maharṣi explains as follows. Having heard Bhīṣma’s profound instruction, Dharmarāja resolved to completely clear his doubts regarding dharma. Therefore, in the presence of the great sages, he questioned Bhīṣma, who was lying on the bed of arrows, about many aspects of dharma. Thus begins the occasion on which Bhīṣma instructs Dharmarāja on the various dharmas.
Ślokapāṭham
puruṣasvabhāvavihitān yathāvarṇaṁ yathāśramam ।
vairāgyarāgopādhibhyām āmnātobhayalakṣaṇān ॥
॥ 01.09.26 ॥
Śravaṇam
Padavicchedam
puruṣa svabhāva vihitān yathā varṇam yathā āśramam ।
vairāgya rāga upādhibhyām āmnāta ubhaya lakṣaṇān ॥
Pada - Padārtham
puruṣa : of human beings; svabhāva : nature; vihitān : prescribed; yathā : according to; varṇam : varṇa; yathā : according to; āśramam : āśrama; vairāgya : detachment; rāga : attachment; upādhibhyām : according to these two bases; āmnāta : taught; ubhaya : of these two; lakṣaṇān : having the characteristics;
Yathātatha Anuvādam
(He questioned Bhīṣma about) the dharmas prescribed according to the nature of human beings, according to varṇa and āśrama, and taught according to the two bases of detachment and attachment, possessing the characteristics of both.
Saraḷa Bhāvam
Dharmarāja did not ask only general questions. He desired to know the dharmas that should be practised according to the differences in people’s nature, varṇa, and āśrama. He also questioned Bhīṣma about the various dharmas to be practised by those belonging to different varṇas and āśramas, based on attachment and detachment.
Ślokapāṭham
dānadharmān rājadharmān mokṣadharmān vibhāgaśaḥ ।
strīdharmān bhagavaddharmān samāsavyāsayogataḥ ॥
॥ 01.09.27 ॥
Śravaṇam
Padavicchedam
dāna dharmān rāja dharmān mokṣa dharmān vibhāgaśaḥ ।
strī dharmān bhagavat dharmān samāsa vyāsa yogataḥ ॥
Pada - Padārtham
dāna dharmān : the dharmas relating to charity; rāja dharmān : the duties of kings; mokṣa dharmān : the dharmas relating to liberation; vibhāgaśaḥ : according to their divisions; strī dharmān : the dharmas relating to women; bhagavat dharmān : the dharmas relating to the Lord; samāsa : briefly; vyāsa : in detail; yogataḥ : accordingly;
Yathātatha Anuvādam
(He questioned Bhīṣma about) the dharmas relating to charity, the duties of kings, the dharmas relating to liberation, according to their divisions, the dharmas relating to women, and the dharmas relating to the Lord, both briefly and in detail.
Saraḷa Bhāvam
Dharmarāja questioned Bhīṣma about many important aspects of dharma in life. He requested him to explain subjects such as the proper way of giving charity, the dharma to be practised by a king, the dharmas relating to liberation, the dharmas relating to women, and the bhagavad dharma to be practised by devotees towards the Lord. He requested that these be taught briefly where appropriate and in detail where necessary. His questions were not merely for his own personal benefit, but were intended to serve as guidance for the whole of society.
Ślokapāṭham
dharmārthakāmamokṣāṁśca sahopāyān yathā mune ।
nānākhyānetihāseṣu varṇayāmāsa tattvavit ॥
॥ 01.09.28 ॥
Śravaṇam
Padavicchedam
dharma artha kāma mokṣān ca saha upāyān yathā mune ।
nānā ākhyāna itihāseṣu varṇayāmāsa tattvavit ॥
Pada - Padārtham
dharma artha kāma mokṣān : dharma, artha, kāma, and mokṣa; ca : and; saha upāyān : together with the means; yathā : appropriately; mune : O sage!; nānā : various; ākhyāna itihāseṣu : through various narratives and histories; varṇayāmāsa : explained; tattvavit : one who knew the truth;
Yathātatha Anuvādam
O sage! (Śaunaka Maharṣi), Bhīṣma, who knew the truth, appropriately explained dharma, artha, kāma, and mokṣa, together with the means of attaining them, through various narratives and histories.
Saraḷa Bhāvam
Bhīṣma did not answer Dharmarāja’s questions merely in the form of philosophical principles. He also explained dharma, artha, kāma, mokṣa, and the means of attaining them through various narratives and histories. Teaching briefly where appropriate and in detail where necessary, he instructed dharma in a way that could be easily understood. Thus, his instruction became practical guidance to be followed in life.
Ślokapāṭham
dharmaṁ pravadatastasya sa kālaḥ pratyupasthitaḥ ।
yo yoginaśchandamṛtyoḥ vāñchitastūttarāyaṇaḥ ॥
॥ 01.09.29 ॥
Śravaṇam
Padavicchedam
dharmam pravadataḥ tasya saḥ kālaḥ pratyupasthitaḥ ।
yaḥ yoginaḥ chanda mṛtyoḥ vāñchitaḥ tu uttarāyaṇaḥ ॥
Pada - Padārtham
dharmam : dharma; pravadataḥ : while teaching; tasya : for him; saḥ : that; kālaḥ : time; pratyupasthitaḥ : arrived; yaḥ : which; yoginaḥ : by yogis; chanda mṛtyoḥ : for giving up the body according to one’s own will; vāñchitaḥ : desired; tu : indeed; uttarāyaṇaḥ : the Uttarāyaṇa period;
Yathātatha Anuvādam
While he was teaching dharma, for Bhīṣma that time arrived, namely the Uttarāyaṇa period, which is desired by yogis for giving up the body according to their own will.
Saraḷa Bhāvam
While Bhīṣma was continuing his instruction on dharma, the Uttarāyaṇa period, for which he had long been waiting, arrived. Because of the boon of choosing the time of his death, he had been awaiting this period, which is desired by yogis for giving up the body according to their own will. With the arrival of Uttarāyaṇa, Bhīṣma prepared for the final stage of his life. Thus, this śloka reveals that, along with his instruction on dharma, the time for Bhīṣma’s departure from the body had also arrived.
Ślokapāṭham
tadopasaṁhṛtya giraḥ sahasraṇīḥ
vimuktasaṅgaṁ mana ādipuruṣe ।
kṛṣṇe lasatpītapaṭe caturbhuje
puraḥsthite’mīlitadṛgvyadhārayat ॥
॥ 01.09.30 ॥
Śravaṇam
Padavicchedam
tadā upasaṁhṛtya giraḥ sahasraṇīḥ
vimukta saṅgam manaḥ ādi puruṣe ।
kṛṣṇe lasat pīta paṭe caturbhuje
puraḥ sthite amīlita dṛk vyadhārayat ॥
Pada - Padārtham
tadā : then; upasaṁhṛtya : having concluded, having withdrawn; giraḥ sahasraṇīḥ : the many words of instruction; vimukta saṅgam : free from all attachments; manaḥ : the mind; ādi puruṣe : upon the original Supreme Person; kṛṣṇe : upon Śrī Kṛṣṇa; lasat pīta paṭe : wearing shining yellow garments; caturbhuje : four armed; puraḥ sthite : standing before him; amīlita dṛk : with an unblinking gaze; vyadhārayat : fixed.
Yathātatha Anuvādam
Then, having concluded the many words of instruction, he fixed his mind, free from all attachments, upon Śrī Kṛṣṇa, the original Supreme Person, who was standing before him, four armed and wearing shining yellow garments, with an unblinking gaze.
Saraḷa Bhāvam
After completing his instruction on dharma, Bhīṣma completely withdrew his mind from all external objects. He fixed his mind and gaze entirely upon Śrī Kṛṣṇa, who was standing directly before him in His four armed form, wearing shining yellow garments. He no longer had any thought connected with the world; the Lord alone became the sole object of his meditation. Thus, Bhīṣma entered into his final yogic absorption.
Ślokapāṭham
viśuddhayā dhāraṇayā hatāśubhaḥ
tadīkṣayaivāśu gatāyudhavyathaḥ ।
nivṛttasarvendriyavṛttivibhramaḥ
tuṣṭāva janyaṁ visṛjan janārdanam ॥
॥ 01.09.31 ॥
Śravaṇam
Padavicchedam
viśuddhayā dhāraṇayā hata aśubhaḥ
tat īkṣayā eva āśu gata āyudha vyathaḥ ।
nivṛtta sarva indriya vṛtti vibhramaḥ
tuṣṭāva janyam visṛjan janārdanam ॥
Pada - Padārtham
viśuddhayā : with purified; dhāraṇayā : by the power of concentration, with one pointed meditation; hata : having destroyed; aśubhaḥ : all inauspiciousness; tat : His; īkṣayā : by the darśana; eva : alone; āśu : immediately; gata āyudha vyathaḥ : one whose pain caused by the weapons had disappeared; nivṛtta : completely ceased; sarva indriya vṛtti vibhramaḥ : the restlessness of all the activities of the senses; tuṣṭāva : praised; janyam : the born (body); visṛjan : while giving up; janārdanam : Janārdana (Śrī Kṛṣṇa).
Yathātatha Anuvādam
Having destroyed all inauspiciousness through purified concentration, by His (Śrī Kṛṣṇa’s) darśana alone, his pain caused by the weapons immediately disappeared. With the restlessness of all the activities of the senses completely ceased, while giving up the born (body), he praised Janārdana (Śrī Kṛṣṇa).
Saraḷa Bhāvam
As soon as Bhīṣma fixed his mind completely upon Śrī Kṛṣṇa, through purified concentration he destroyed all inauspiciousness. Even the physical pain of lying upon the bed of arrows was no longer experienced by him because of the darśana of the Lord. With all the senses becoming peaceful, the mind fully concentrated, and identification with the body removed, he praised Janārdana, Śrī Kṛṣṇa. This śloka beautifully portrays the inner peace that the Lord’s presence bestows upon His devotee.
Ślokapāṭham
(śrī bhīṣma uvāca)
iti matirupakalpitā vitṛṣṇā
bhagavati sātvatapuṅgave vibhūmni ।
svasukhamupagate kvacidvihartuṁ
prakṛtimupeyuṣi yadbhavapravāhaḥ ॥
॥ 01.09.32 ॥
Śravaṇam
Padavicchedam
(śrī bhīṣmaḥ uvāca)
iti matiḥ upakalpitā vitṛṣṇā
bhagavati sātvata puṅgave vibhūmni ।
sva sukham upagate kvacit vihartum
prakṛtim upeyuṣi yat bhava pravāhaḥ ॥
Pada - Padārtham
śrī bhīṣmaḥ : Śrī Bhīṣma; uvāca : said; iti : thus; matiḥ : the mind; upakalpitā : offered, fixed; vitṛṣṇā : free from all desires; bhagavati : upon the Lord; sātvata puṅgave : upon Śrī Kṛṣṇa, the foremost among the Sātvatas; vibhūmni : upon the all pervading Supreme Lord; sva sukham upagate : established in His own bliss; kvacit : at times; vihartum : to perform divine pastimes; prakṛtim upeyuṣi : having accepted human nature (a human body); yat : in whom; bhava pravāhaḥ : this flow of material existence;
Yathātatha Anuvādam
Śrī Bhīṣma said: Thus, my mind, free from all desires, has been offered to the Lord, Śrī Kṛṣṇa, the foremost among the Sātvatas, the all pervading Supreme Lord. It has been offered to Him who is established in His own bliss, who at times accepts human nature (a human body) to perform divine pastimes, and in whom this flow of material existence exists.
Saraḷa Bhāvam
Beginning his prayer, Bhīṣma declares that his mind has now been completely offered to Śrī Kṛṣṇa. Having given up all worldly desires, he explains that the Supreme Lord, who is eternally perfect in the bliss of His own nature, sometimes accepts human nature in order to perform divine pastimes for the grace of His devotees. Though He moves among the Sātvatas as their foremost personality, He is not an ordinary human being, but the all pervading Supreme Lord. Bhīṣma declares that it is to that Lord alone that he has completely offered his mind.
Ślokapāṭham
tribhuvanakamanaṁ tamālavarṇam
ravikaragauravarāmbaraṁ dadhāne ।
vapuralakakulāvṛtānanābjam
vijayasakhe ratirastu me’navadyā ॥
॥ 01.09.33 ॥
Śravaṇam
Padavicchedam
tribhuvana kamanam tamāla varṇam
ravikara gaura vara ambaram dadhāne ।
vapuḥ alaka kula āvṛta ānana abjam
vijaya sakhe ratiḥ astu me anavadyā ॥
Pada - Padārtham
tribhuvana kamanam : upon Him who enchants the three worlds; tamāla varṇam : dark in complexion like the tamāla tree; ravikara gaura vara ambaram : wearing splendid garments shining like the rays of the sun; dadhāne : wearing; vapuḥ : body; alaka kula āvṛta : surrounded by clusters of curling locks; ānana abjam : lotus like face; vijaya sakhe : upon the friend of Vijaya (Arjuna); ratiḥ : love; astu : may there be; me : for me; anavadyā : spotless.
Yathātatha Anuvādam
May I have spotless love for Śrī Kṛṣṇa, the friend of Vijaya (Arjuna), who enchants the three worlds, who is dark in complexion like the tamāla tree, whose body is adorned with splendid garments shining like the rays of the sun, and whose lotus like face is surrounded by clusters of curling locks.
Saraḷa Bhāvam
Bhīṣma now meditates upon the Lord’s divine and auspicious form. His meditation beholds the incomparable beauty that enchants the three worlds, His dark complexion like the tamāla tree, His splendid garments shining like the rays of the sun, and His lotus like face surrounded by curling locks. Yet this description of beauty is not merely a description of His form. Bhīṣma prays that his spotless and unfailing loving devotion may remain forever fixed upon Śrī Kṛṣṇa, the friend of Arjuna.
Ślokapāṭham
yudhi turagarajo vidhūmraviṣvak
kacalulitaśramavāryalaṅkṛtāsye ।
mama niśitaśarairvibhidyamāna
tvaci vilasatkavace’stu kṛṣṇa ātmā ॥
॥ 01.09.34 ॥
Śravaṇam
Padavicchedam
yudhi turaga rajaḥ vidhūmra viṣvak
kaca lulita śrama vāri alaṅkṛta āsye ।
mama niśita śaraiḥ vibhidyamāna
tvaci vilasat kavace astu kṛṣṇaḥ ātmā ॥
Pada - Padārtham
yudhi : in the battle; turaga rajaḥ : by the dust raised by the horses’ hooves; vidhūmra viṣvak : with the entire body covered with dust; kaca lulita : with the curling locks dishevelled; śrama vāri : with drops of perspiration caused by exertion; alaṅkṛta āsye : whose face was adorned; mama : by my; niśita śaraiḥ : sharp arrows; vibhidyamāna : being pierced; tvaci : upon the skin; vilasat kavace : with the shining armour; astu : may there be; kṛṣṇaḥ : Śrī Kṛṣṇa; ātmā : my mind;
Yathātatha Anuvādam
May my mind remain fixed upon Śrī Kṛṣṇa, whose entire body in the battle was covered with the dust raised by the horses’ hooves, whose face was adorned with drops of perspiration caused by exertion and with dishevelled curling locks, whose skin was being pierced by my sharp arrows, and who was wearing shining armour.
Saraḷa Bhāvam
Bhīṣma recalls an extraordinary scene from the Kurukṣetra war. In his meditation, the divine form of Śrī Kṛṣṇa moving about the battlefield as Arjuna’s charioteer appears before him. The dust raised by the horses, the drops of perspiration, the dishevelled curling locks, and the wounds caused by his own arrows are all vividly seen in that divine form. All these remind Bhīṣma of the hardships the Lord accepted in the battle for the sake of His devotee. He prays that his mind may remain forever fixed upon that divine form of the Lord on the battlefield.
Ślokapāṭham
sapadi sakhivaco niśamya madhye
nijaparayorbalayo rathaṁ niveśya ।
sthitavati parasainikāyurakṣṇā
hṛtavati pārthasakhe ratirmamāstu ॥
॥ 01.09.35 ॥
Śravaṇam
Padavicchedam
sapadi sakhi vacaḥ niśamya madhye
nija parayoḥ balayoḥ ratham niveśya ।
sthitavati para sainika āyuḥ akṣṇā
hṛtavati pārtha sakhe ratiḥ mama astu ॥
Pada - Padārtham
sapadi : immediately; sakhi vacaḥ : the words of His friend Arjuna; niśamya : having heard; madhye : in the midst; nija parayoḥ balayoḥ : between His own army and the enemy army; ratham niveśya : having stationed the chariot; sthitavati : who stood there; para sainika āyuḥ : the lifespan of the enemy soldiers; akṣṇā : by His glance; hṛtavati : taking away; pārtha sakhe : upon the friend of Pārtha (Arjuna); ratiḥ : love; mama : for me; astu : may there be;
Yathātatha Anuvādam
May I have love for Śrī Kṛṣṇa, the friend of Pārtha (Arjuna), who, immediately upon hearing the words of His friend Arjuna, stationed the chariot between His own army and the enemy army, stood there, and by His glance took away the lifespan of the enemy soldiers.
Saraḷa Bhāvam
Bhīṣma recalls a glorious scene that took place before the beginning of the Kurukṣetra war. As soon as Arjuna requested it, Śrī Kṛṣṇa positioned the chariot between the two armies. Though outwardly He appeared as a charioteer, He was the Supreme Lord who could take away the lifespan of the enemy soldiers by His divine glance alone. Bhīṣma prays that his love may always remain fixed upon that Śrī Kṛṣṇa, who served as the friend of Arjuna.
Ślokapāṭham
vyavahitapṛtanāmukhaṁ nirīkṣya
svajanavadhādvimukhasya doṣabuddhyā ।
kumatimaharadātmavidyayā yaḥ
caraṇaratirparamasya tasyāme’stu ॥
॥ 01.09.36 ॥
Śravaṇam
Padavicchedam
vyavahita pṛtanā mukham nirīkṣya
sva jana vadhāt vimukhasya doṣa buddhyā ।
kumatim aharat ātma vidyayā yaḥ
caraṇa ratiḥ paramasya tasya me astu ॥
Pada - Padārtham
vyavahita pṛtanā mukham : the two armies standing face to face; nirīkṣya : having seen; sva jana vadhāt : from killing his own relatives; vimukhasya : of the one who turned away; doṣa buddhyā : with the understanding that it was sinful; kumatim : wrong understanding; aharat : removed; ātma vidyayā : through the knowledge of the Self; yaḥ : who; caraṇa ratiḥ : love for the feet; paramasya : of the Supreme One; tasya : His; me : for me; astu : may there be;
Yathātatha Anuvādam
May I have love for the feet of that Supreme One (Śrī Kṛṣṇa), who, through the knowledge of the Self, removed the wrong understanding of Arjuna, who, after seeing the two armies standing face to face, turned away from killing his own relatives because he thought it was sinful.
Saraḷa Bhāvam
Bhīṣma now recalls the instruction on the knowledge of the Self that Śrī Kṛṣṇa gave to Arjuna on the battlefield. Seeing his relatives, Arjuna became overwhelmed by delusion and hesitated to perform his duty. At that time, Śrī Kṛṣṇa taught him the knowledge of the Self, removed his wrong understanding, and firmly established him on the path of dharma. Bhīṣma prays that his eternal and spotless love may remain fixed upon the feet of that Śrī Kṛṣṇa, the teacher of the universe.
Ślokapāṭham
svanigamamapahāya matpratijñām
ṛtamadhikartumavapluto rathasthaḥ ।
dhṛtarathacaraṇo’bhyayāccaladguḥ
haririva hantumibhaṁ gatottarīyaḥ ॥
॥ 01.09.37 ॥
Śravaṇam
Padavicchedam
sva nigamam apahāya mat pratijñām
ṛtam adhikartum avaplutaḥ ratha sthaḥ ।
dhṛta ratha caraṇaḥ abhyayāt calat guḥ
hariḥ iva hantum ibham gata uttarīyaḥ ॥
Pada - Padārtham
sva nigamam : His own promise; apahāya : setting aside; mat pratijñām : my vow; ṛtam adhikartum : to make true; avaplutaḥ : having leapt down; ratha sthaḥ : from the chariot; dhṛta ratha caraṇaḥ : holding the chariot wheel in His hand; abhyayāt : came towards (me); calat guḥ : while the knot of His garment was loosening; hariḥ iva : like a lion; hantum : to slay; ibham : an elephant; gata uttarīyaḥ : while His upper garment was slipping;
Yathātatha Anuvādam
May I have love for that Śrī Kṛṣṇa, who, setting aside His own promise in order to make my vow true, leapt down from the chariot, holding the chariot wheel in His hand, came towards me while the knot of His garment was loosening and His upper garment was slipping, like a lion rushing to slay an elephant.
Saraḷa Bhāvam
Bhīṣma recalls one of the most emotionally charged scenes of the Kurukṣetra war. In order to make the vow that Bhīṣma had made come true, Śrī Kṛṣṇa even set aside His own promise not to take up a weapon, leapt down from the chariot, seized a chariot wheel, and came rushing towards him. At that moment, His garment was loosening, and He appeared fierce like a lion advancing to slay an elephant. That affection for His devotee, by which He even set aside His own promise in order to uphold the word of His devotee, captivated Bhīṣma’s heart forever. Therefore, he prays that his love may always remain fixed upon that Śrī Kṛṣṇa.
Ślokapāṭham
śitaviśikhahato viśīrṇadaṁśaḥ
kṣatajaparipluta ātatāyino me ।
prasabhamabhisasāra madvadhārthaṁ
sa bhavatu me bhagavān gatirmukundaḥ ॥
॥ 01.09.38 ॥
Śravaṇam
Padavicchedam
śita viśikha hataḥ viśīrṇa daṁśaḥ
kṣataja pariplutaḥ ātatāyinaḥ me ।
prasabham abhisasāra mat vadha artham
saḥ bhavatu me bhagavān gatiḥ mukundaḥ ॥
Pada - Padārtham
śita viśikha hataḥ : wounded by sharp arrows; viśīrṇa daṁśaḥ : whose armour was shattered; kṣataja pariplutaḥ : covered with blood; ātatāyinaḥ : of the aggressor; me : me; prasabham : forcefully; abhisasāra : rushed towards; mat vadha artham : to kill me; saḥ : that; bhavatu : may He be; me : for me; bhagavān : the Lord; gatiḥ : the supreme destination; mukundaḥ : Mukunda.
Yathātatha Anuvādam
May that Lord Mukunda, who, though wounded by my sharp arrows, with His armour shattered and covered with blood, forcefully rushed towards me, the aggressor, in order to kill me, be my supreme destination.
Saraḷa Bhāvam
Bhīṣma recalls that divine scene on the battlefield with even greater love. Though wounded by his arrows, with His armour shattered and His body covered with blood, Śrī Kṛṣṇa rushed towards him in a fierce form to kill him. To Bhīṣma, who regarded himself as the aggressor, this did not appear as an expression of anger, but as the boundless love of the Lord for the sake of His devotee. Therefore, he prays that such Mukunda alone may be his eternal supreme destination.
Ślokapāṭham
vijayarathakuṭumba āttatotre
dhṛtahayaraśmini tacchriyekṣaṇīye ।
bhagavati ratirastu me mumūrṣoḥ
yamiha nirīkṣya hatā gatāḥ sarūpam ॥
॥ 01.09.39 ॥
Śravaṇam
Padavicchedam
vijaya ratha kuṭumbe ātta totre
dhṛta haya raśmini tat śriyā īkṣaṇīye ।
bhagavati ratiḥ astu me mumūrṣoḥ
yam iha nirīkṣya hatāḥ gatāḥ sa rūpam ॥
Pada - Padārtham
vijaya ratha kuṭumbe : in the duties connected with the chariot of Vijaya (Arjuna); ātta totre : holding the whip in His hand; dhṛta haya raśmini : holding the reins of the horses; tat śriyā : with that splendour; īkṣaṇīye : worthy of beholding; bhagavati : upon the Lord; ratiḥ : love; astu : may there be; me : for me; mumūrṣoḥ : for me who am about to die; yam : whom; iha : here; nirīkṣya : having beheld; hatāḥ : those who died; gatāḥ : attained; sa rūpam : a form similar to His;
Yathātatha Anuvādam
May I, who am about to die, have love for that Lord, who is worthy of beholding with that splendour while holding the whip in His hand and the reins of the horses, engaged in the duties connected with the chariot of Vijaya (Arjuna). Having beheld Him here, those who died attained a form similar to His.
Saraḷa Bhāvam
Bhīṣma once again meditates upon the form of Śrī Kṛṣṇa as the charioteer of Arjuna. That form, with the whip in His hand and the reins of the horses held firmly, engaged in the service of His devotee, is most dear to him. He recalls that many warriors who died on the battlefield while beholding that divine form also attained a form similar to His. Bhīṣma prays that, in his final moment, his unwavering love may remain fixed upon that Śrī Kṛṣṇa.
Ślokapāṭham
lalitagativilāsavalguhāsa
praṇayanirīkṣaṇakalpitorumānāḥ ।
kṛtamanukṛtavatya unmadāndhāḥ
prakṛtimagan kila yasya gopavadhvaḥ ॥
॥ 01.09.40 ॥
Śravaṇam
Padavicchedam
lalita gati vilāsa valgu hāsa
praṇaya nirīkṣaṇa kalpita uru mānāḥ ।
kṛtam anukṛtavatyaḥ unmada andhāḥ
prakṛtim agan kila yasya gopa vadhvaḥ ॥
Pada - Padārtham
lalita gati : graceful gait; vilāsa : charming gestures; valgu hāsa : sweet smile; praṇaya nirīkṣaṇa : loving glances; kalpita uru mānāḥ : who developed great love; kṛtam : what He did; anukṛtavatyaḥ : imitated; unmada andhāḥ : blinded by ecstatic love; prakṛtim agan : attained His nature; kila : indeed; yasya : by whom; gopa vadhvaḥ : the gopīs;
Yathātatha Anuvādam
The gopīs, who developed great love through His graceful gait, charming gestures, sweet smile, and loving glances, imitated His actions and, being blinded by ecstatic love, indeed attained His nature.
Saraḷa Bhāvam
Bhīṣma now remembers the extraordinary devotion of the gopīs of Vraja. Śrī Kṛṣṇa’s graceful gait, charming gestures, sweet smile, and loving glances completely captivated their hearts. Filled with such deep love for Him, the gopīs imitated His divine pastimes and became so absorbed in their love for the Lord that they forgot themselves. In that ecstatic love, they attained the Lord’s own nature.
Ślokapāṭham
munigaṇa nṛpavarya saṅkule’ntaḥ
sadasi yudhiṣṭhirarājasūya eṣām ।
arhaṇamupapeda īkṣaṇīyo
mama dṛśi gocara eṣa āvirātmā ॥
॥ 01.09.41 ॥
Śravaṇam
Padavicchedam
muni gaṇa nṛpa varya saṅkule antaḥ
sadasi yudhiṣṭhira rāja sūye eṣām ।
arhaṇam upapeda īkṣaṇīyaḥ
mama dṛśi gocaraḥ eṣaḥ āviḥ ātmā ॥
Pada - Padārtham
muni gaṇa : the assembly of sages; nṛpa varya : great kings; saṅkule : filled with; antaḥ sadasi : in the midst of the assembly; yudhiṣṭhira rāja sūye : at Yudhiṣṭhira’s Rājasūya sacrifice; eṣām : of all of them; arhaṇam : the foremost worship; upapeda : received; īkṣaṇīyaḥ : worthy of being beheld; mama dṛśi gocaraḥ : visible to my eyes; eṣaḥ : He; āviḥ ātmā : the manifest Supreme Self.
Yathātatha Anuvādam
He who, at Yudhiṣṭhira’s Rājasūya sacrifice, held in the midst of the assembly filled with sages and great kings, received the foremost worship from all of them, who is worthy of being beheld, is now the manifest Supreme Self visible to my eyes.
Saraḷa Bhāvam
Bhīṣma recalls Yudhiṣṭhira’s Rājasūya sacrifice. In that great assembly filled with sages and mighty kings, Śrī Kṛṣṇa received the foremost worship from them all. Bhīṣma joyfully says that the same Śrī Kṛṣṇa, who accepted that foremost worship in the assembly, is now directly visible before his eyes as the manifest Supreme Self. At the end of his life, Bhīṣma considers it his greatest fortune to obtain the darśana of that manifest Supreme Self.
Ślokapāṭham
tamimamahamajaṁ śarīrabhājām
hṛdi hṛdi dhiṣṭhitamātmakalpitānām ।
pratidṛśamiva naikadhārkamekam
samadhigato’smi vidhūtabhedamohaḥ ॥
॥ 01.09.42 ॥
Śravaṇam
Padavicchedam
tam imam aham ajam śarīra bhājām
hṛdi hṛdi dhiṣṭhitam ātma kalpitānām ।
prati dṛśam iva na ekadhā arkam ekam
samadhigataḥ asmi vidhūta bheda mohaḥ ॥
Pada - Padārtham
tam imam : this very person; aham : I; ajam : the unborn One; śarīra bhājām : of all embodied beings; hṛdi hṛdi : in every heart; dhiṣṭhitam : residing; ātma kalpitānām : of those who have imagined distinctions through their own limiting designations; prati dṛśam iva : as though appearing differently to each observer; na ekadhā : not as many; arkam ekam : like the one sun; samadhigataḥ asmi : I have fully realised; vidhūta bheda mohaḥ : having completely dispelled the delusion of difference.
Yathātatha Anuvādam
Having completely dispelled the delusion of difference, I have fully realised this very unborn One who resides in the heart of every embodied being. Although, because of the distinctions imagined through their own limiting designations, He appears differently to each observer, like the one sun, He is not many but One.
Saraḷa Bhāvam
Bhīṣma’s prayer now reaches the exposition of the Supreme Truth. Through direct realisation, he declares that the very Śrī Kṛṣṇa standing before him is the unborn Supreme Self who resides as the indwelling Lord in the hearts of all living beings. Although distinctions appear among living beings because of their limiting designations, the same one Supreme Self dwells in all. Just as the one sun may appear in many different ways and yet remains one, Śrī Kṛṣṇa alone is the one Supreme Self residing in every heart. Bhīṣma declares that he has realised this truth after completely dispelling the delusion of difference.
Ślokapāṭham
(sūta uvāca)
kṛṣṇa evaṁ bhagavati manovāgdṛṣṭivṛttibhiḥ ।
ātmanyātmānamāveśya so’ntaḥśvāsa upāramat ॥
॥ 01.09.43 ॥
Śravaṇam
Padavicchedam
(sūtaḥ uvāca)
kṛṣṇe evam bhagavati manaḥ vāk dṛṣṭi vṛttibhiḥ ।
ātmani ātmānam āveśya saḥ antaḥ śvāsaḥ upāramat ॥
Pada - Padārtham
sūtaḥ : Sūta Maharṣi (Ugraśrava Sauti); uvāca : said; kṛṣṇe : upon Śrī Kṛṣṇa; evam : thus; bhagavati : upon the Lord; manaḥ vāk dṛṣṭi vṛttibhiḥ : with all the activities of the mind, speech, and sight; ātmani : in the Supreme Self; ātmānam : himself; āveśya : having absorbed; saḥ : he (Bhīṣma); antaḥ śvāsaḥ : the inward breath; upāramat : ceased.
Yathātatha Anuvādam
Sūta Maharṣi said: Thus, having absorbed himself in the Supreme Self, Śrī Kṛṣṇa, the Lord, with all the activities of his mind, speech, and sight, the inward breath of Bhīṣma ceased.
Saraḷa Bhāvam
Sūta Maharṣi describes Bhīṣma’s departure from the body. Having completely fixed his mind, speech, and sight upon Śrī Kṛṣṇa, Bhīṣma absorbed himself in the Supreme Self. In that state of complete absorption in the Lord, he peacefully gave up his body. This was not an ordinary death, but the supreme departure of a great yogi accomplished through constant remembrance of the Lord.
Ślokapāṭham
sampadyamānamājñāya bhīṣmaṁ brahmaṇi niṣkale ।
sarve babhūvuste tūṣṇīṁ vayāṁsīva dinātyaye ॥
॥ 01.09.44 ॥
Śravaṇam
Padavicchedam
sampadyamānam ājñāya bhīṣmam brahmaṇi niṣkale ।
sarve babhūvuḥ te tūṣṇīm vayāṁsi iva dina atyaye ॥
Pada - Padārtham
sampadyamānam : becoming absorbed; ājñāya : having understood; bhīṣmam : Bhīṣma; brahmaṇi niṣkale : in the partless Supreme Brahman; sarve : all; babhūvuḥ : became; te : they; tūṣṇīm : silent; vayāṁsi iva : like birds; dina atyaye : when the day comes to an end.
Yathātatha Anuvādam
Having understood that Bhīṣma was becoming absorbed in the partless Supreme Brahman, they all became silent, just as birds become silent when the day comes to an end.
Saraḷa Bhāvam
All the sages, kings, and Pāṇḍavas present there understood that Bhīṣma was becoming absorbed in the partless Supreme Brahman. Witnessing that divine moment, no one was able to speak. Just as birds naturally become silent at the end of the day, the entire assembly became immersed in profound silence. All present directly witnessed the glory of Bhīṣma’s departure from the body.
Ślokapāṭham
tatra dundubhayo neduḥ devamānavavāditāḥ ।
śaśaṁsuḥ sādhavo rājñāṁ khātpetuḥ puṣpavṛṣṭayaḥ ॥
॥ 01.09.45 ॥
Śravaṇam
Padavicchedam
tatra dundubhayaḥ neduḥ deva mānava vāditāḥ ।
śaśaṁsuḥ sādhavaḥ rājñām khāt petuḥ puṣpa vṛṣṭayaḥ ॥
Pada - Padārtham
tatra : then, there; dundubhayaḥ : kettledrums; neduḥ : resounded; deva mānava vāditāḥ : played by the devas and human beings; śaśaṁsuḥ : praised; sādhavaḥ : the righteous; rājñām : among kings; khāt : from the sky; petuḥ : fell; puṣpa vṛṣṭayaḥ : showers of flowers.
Yathātatha Anuvādam
Then, the kettledrums played by the devas and human beings resounded. The righteous among kings praised Bhīṣma. Showers of flowers fell from the sky.
Saraḷa Bhāvam
Bhīṣma’s departure from the body became a divine event. At that glorious moment, the devas and human beings resounded the kettledrums, and the righteous among kings praised Bhīṣma. As showers of flowers fell from the sky, fitting honour was bestowed upon Bhīṣma’s exalted life and the glory of his departure from the body.
Ślokapāṭham
tasya nirharaṇādīni samparetasya bhārgava ।
yudhiṣṭhiraḥ kārayitvā muhūrtaṁ duḥkhito’bhavat ॥
॥ 01.09.46 ॥
Śravaṇam
Padavicchedam
tasya nirharaṇa ādīni samparetasya bhārgava ।
yudhiṣṭhiraḥ kārayitvā muhūrtam duḥkhitaḥ abhavat ॥
Pada - Padārtham
tasya : his (Bhīṣma’s); nirharaṇa ādīni : the funeral rites and other ceremonies; samparetasya : of the one who had departed from the body; bhārgava : O descendant of Bhṛgu (Śaunaka Maharṣi); yudhiṣṭhiraḥ : Yudhiṣṭhira; kārayitvā : having performed; muhūrtam : for a short time; duḥkhitaḥ abhavat : became sorrowful.
Yathātatha Anuvādam
Sūta Maharṣi said: O descendant of Bhṛgu (Śaunaka Maharṣi)! Having performed the funeral rites and other ceremonies for Bhīṣma, who had departed from the body, Yudhiṣṭhira became sorrowful for a short time.
Saraḷa Bhāvam
Sūta Maharṣi describes what happened afterwards. Following Bhīṣma’s departure from the body, Yudhiṣṭhira had the funeral rites and the other prescribed ceremonies performed according to the scriptures. The separation from Bhīṣma, who was like a grandfather to him, filled Yudhiṣṭhira with sorrow for a short time. This was a natural expression of his love, respect, and sense of duty towards his elder.
Ślokapāṭham
tuṣṭuvurmunayo hṛṣṭāḥ kṛṣṇaṁ tadguhyanāmabhiḥ ।
tataste kṛṣṇahṛdayāḥ svāśramān prayayuḥ punaḥ ॥
॥ 01.09.47 ॥
Śravaṇam
Padavicchedam
tuṣṭuvuḥ munayaḥ hṛṣṭāḥ kṛṣṇam tat guhya nāmabhiḥ ।
tataḥ te kṛṣṇa hṛdayāḥ sva āśramān prayayuḥ punaḥ ॥
Pada - Padārtham
tuṣṭuvuḥ : praised; munayaḥ : the sages; hṛṣṭāḥ : with joy; kṛṣṇam : Śrī Kṛṣṇa; tat guhya nāmabhiḥ : with His confidential divine names; tataḥ : thereafter; te : they; kṛṣṇa hṛdayāḥ : having Śrī Kṛṣṇa in their hearts; sva āśramān : to their respective āśramas; prayayuḥ : went; punaḥ : back.
Yathātatha Anuvādam
The sages joyfully praised Śrī Kṛṣṇa with His confidential divine names. Thereafter, having Śrī Kṛṣṇa in their hearts, they returned to their respective āśramas.
Saraḷa Bhāvam
Having directly witnessed Bhīṣma’s spiritual perfection and the glory of the Lord, the sages were filled with joy. They praised Śrī Kṛṣṇa with His many confidential divine names and glorified His greatness. Afterwards, keeping Śrī Kṛṣṇa in their hearts, they returned to their respective āśramas.
Ślokapāṭham
tato yudhiṣṭhiro gatvā sahakṛṣṇo gajāhvayam ।
pitaraṁ sāntvayāmāsa gāndhārīṁ ca tapasvinīm ॥
॥ 01.09.48 ॥
Śravaṇam
Padavicchedam
tataḥ yudhiṣṭhiraḥ gatvā saha kṛṣṇaḥ gaja āhvayam ।
pitaram sāntvayāmāsa gāndhārīm ca tapasvinīm ॥
Pada - Padārtham
tataḥ : thereafter; yudhiṣṭhiraḥ : Yudhiṣṭhira; gatvā : having gone; saha kṛṣṇaḥ : together with Śrī Kṛṣṇa; gaja āhvayam : to the city named Gajāhvaya (Hastināpura); pitaram : the one who was like a father; sāntvayāmāsa : consoled; gāndhārīm : Gāndhārī; ca : and; tapasvinīm : the austere lady.
Yathātatha Anuvādam
Thereafter, Yudhiṣṭhira, together with Śrī Kṛṣṇa, went to the city named Gajāhvaya (Hastināpura) and consoled Dhṛtarāṣṭra, who was like a father, and the austere Gāndhārī.
Saraḷa Bhāvam
After Bhīṣma’s funeral rites were completed, Yudhiṣṭhira returned to Hastināpura together with Śrī Kṛṣṇa. There he consoled Dhṛtarāṣṭra and Gāndhārī, who were grieving over the loss of their sons and relatives. Even in the midst of his own sorrow, Yudhiṣṭhira honoured the elders of the family and offered them comfort, once again demonstrating his steadfastness in duty and his respect for his elders.
Ślokapāṭham
pitrā cānumato rājā vāsudevānumoditaḥ ।
cakāra rājyaṁ dharmeṇa pitṛpaitāmahaṁ vibhuḥ ॥
॥ 01.09.49 ॥
Śravaṇam
Padavicchedam
pitrā ca anumataḥ rājā vāsudeva anumoditaḥ ।
cakāra rājyam dharmeṇa pitṛ paitāmaham vibhuḥ ॥
Pada - Padārtham
pitrā : by his elder father; ca : and; anumataḥ : having been permitted; rājā : King Yudhiṣṭhira; vāsudeva anumoditaḥ : having been approved by Vāsudeva, Śrī Kṛṣṇa; cakāra : ruled; rājyam : the kingdom; dharmeṇa : according to dharma; pitṛ paitāmaham : inherited from his father and grandfather; vibhuḥ : the capable one.
Yathātatha Anuvādam
Having been permitted by his elder father, Dhṛtarāṣṭra, and approved by Vāsudeva, Śrī Kṛṣṇa, the capable King Yudhiṣṭhira ruled the kingdom inherited from his father and grandfather according to dharma.
Saraḷa Bhāvam
Having received the permission of Dhṛtarāṣṭra and the approval of Śrī Kṛṣṇa, Yudhiṣṭhira continued to rule the kingdom. He governed the kingdom inherited from his father and grandfather with dharma as its foundation. Thus, with the blessings of his elders and the grace of the Lord, he continued his righteous rule.
Chapter conclusion Ślokapāṭham
iti śrīmadbhāgavate mahāpurāṇe pāramahaṁsyāṁ saṁhitāyām ।
prathamaskandhe navamo’dhyāyaḥ ॥
Śravaṇam
Padavicchedam
iti śrīmat bhāgavate mahā purāṇe pāramahaṁsyām saṁhitāyām ।
prathama skandhe navamaḥ adhyāyaḥ ॥
Pada - Padārtham
iti : thus; śrīmat bhāgavate : in the Śrīmad Bhāgavata Mahāpurāṇa; mahā purāṇe : in the great Purāṇa; pāramahaṁsyām saṁhitāyām : in the divine compendium taught to the paramahaṁsas; prathama skandhe : in the First Canto; navamaḥ adhyāyaḥ : the Ninth Chapter.
Yathātatha Anuvādam
Thus ends the Ninth Chapter in the First Canto of the Śrīmad Bhāgavata Mahāpurāṇa, the divine compendium taught to the paramahaṁsas.
Saraḷa Bhāvam
Thus, the Ninth Chapter of the First Canto of Śrīmad Bhāgavatam comes to an end. Bhīṣma instructs Dharmarāja in dharma, fixes his mind completely upon Śrī Kṛṣṇa, who is directly present before him, offers his divine prayers, and gives up his body. Thereafter, Dharmarāja has Bhīṣma’s funeral rites performed and, with the permission of Dhṛtarāṣṭra and the approval of Śrī Kṛṣṇa, continues to rule the kingdom according to dharma. Thus, as Bhīṣma’s instruction takes practical form in the righteous rule of Dharmarāja, this chapter concludes meaningfully with the message of the establishment of dharma.
“A life adorned with dharma is perfected through remembrance of the Lord and bestows the supreme destination.”
Other Study Paths | Canto 01 | Chapter 09
Parāyaṇam | Bhāvārtham | Sāram | Sārāmśam