Srikrishna with his maayaa comforted Yudhisthira. Then Yudhisthira along with four brothers, Srikrishna himself including other sages, riding their chariots marched towards the battle field where Great grand Father Bhishma lied on a bed of arrow. All of them including Srikrishna, bowed before Pitamaha (Great grand Father) Bhishma with humility. The sages present there to visit Bhishma were Byaashadeba, Narada, Parbata, Dhoumya, Bruhadaswa, Bharadwaaja, Parsuraama, Basistha, Trita, Asita, Grustschamada, Goutama, Kakhhibaana, Siddha, Atri, Kousika, Sudarshana, Kashyapa and Angarasha. Bhishma keeping lord Krishna in his heart, gazed at the Pandavas with sobbing eyes.
Bhisma said……….
Oh great sages present here, these Pandavas, son of Kunti had to live in the forests observing the paths of Brahmins renouncing all the comforts of life with much hardships. Only because of Gobinda’s company, they were saved from many difficulties. After death of her husband Pandu, Kunti, lovingly bride of our family had to stay in forest with five sons in many difficulties. It is only time which plays the game. Now oh son of morale (Dharmaputra Yudhistghira) rule the kingdom with your power of righteousness. See how Madhaba, being incarnation of Vishnu, was your dearest friend; he went as a messenger requesting for five villages for you brothers from the Kauravas. He was the charioteer and best friend of Arjuna. He is the one who understands every body’s heart. He comes in the form of the desire of his devotee. He is the friend, brother, son, and foe how he is desired and addressed by. See, how he has come in front of me while I am in my death bed. Reciting whose name removes all the agonies and gives an eternal state of being, whose vision removes the bondage of illusion, that Maadhaba has fulfilled my last desire to behold his lotus eyes. Now I can leave my body in peace.
Suta said……..
Listening to Bhishma’s words, Yudhisthira with humble voice asked Bhishma about the obligations of the people in chatuvarnas (four castes namely Brahmana, Khyatriya, Baishya and Shudra). He asked about many a ways of freedom from the mortal world. He queried about the right path to lead to salvation remaining as householder. Sincere work or renunciation and austerity; different duties of righteousness like charity, practice of morale and service which to be best method to salvation! Bhishma cleared all his doubts and discussed the duties of householders, women and the saddus, about the categories of ashrams like brahmachaarya(stage of studentship), graahastha( stage of householder) baanaprastha(stage of forest dweller) and sanyaasha(stage of renunciation) four vargas (most cherished things) like dharma(morale), artha(wealth), kaama(desire) and mokhya(salvation).
After speaking thus Bhishma felt the arrival of Uttaraayana.
Bhisma said……….
Oh great sages present here, these Pandavas, son of Kunti had to live in the forests observing the paths of Brahmins renouncing all the comforts of life with much hardships. Only because of Gobinda’s company, they were saved from many difficulties. After death of her husband Pandu, Kunti, lovingly bride of our family had to stay in forest with five sons in many difficulties. It is only time which plays the game. Now oh son of morale (Dharmaputra Yudhistghira) rule the kingdom with your power of righteousness. See how Madhaba, being incarnation of Vishnu, was your dearest friend; he went as a messenger requesting for five villages for you brothers from the Kauravas. He was the charioteer and best friend of Arjuna. He is the one who understands every body’s heart. He comes in the form of the desire of his devotee. He is the friend, brother, son, and foe how he is desired and addressed by. See, how he has come in front of me while I am in my death bed. Reciting whose name removes all the agonies and gives an eternal state of being, whose vision removes the bondage of illusion, that Maadhaba has fulfilled my last desire to behold his lotus eyes. Now I can leave my body in peace.
Suta said……..
Listening to Bhishma’s words, Yudhisthira with humble voice asked Bhishma about the obligations of the people in chatuvarnas (four castes namely Brahmana, Khyatriya, Baishya and Shudra). He asked about many a ways of freedom from the mortal world. He queried about the right path to lead to salvation remaining as householder. Sincere work or renunciation and austerity; different duties of righteousness like charity, practice of morale and service which to be best method to salvation! Bhishma cleared all his doubts and discussed the duties of householders, women and the saddus, about the categories of ashrams like brahmachaarya(stage of studentship), graahastha( stage of householder) baanaprastha(stage of forest dweller) and sanyaasha(stage of renunciation) four vargas (most cherished things) like dharma(morale), artha(wealth), kaama(desire) and mokhya(salvation).
After speaking thus Bhishma felt the arrival of Uttaraayana.
About The Uttaraayana
[Uttaraayana is a period described in scriptures including Gita, as a period when the yogis get salvation. It has been described in scriptures that as the sun begins its journey towards north, the Devas awaken from their slumber and start their day. This period is the Uttaraayana. It is mentioned in the eighth chapter of the Bhagavad Gita, that after having spoken about pure devotion (ananya-cetah satatam yo mama smarati nityasah) and how his devotees easily attain his abode, Krishna tells Arjuna of two paths taken by departed souls: one in light, the other in darkness. The period of uttaraayana is mentioned in relation to the path of light, traversing which one never returns. The six months of the sun's southern orbit, the night of the Devas, is known as daksinaayana. It is mentioned in relation to the path of darkness, by which a departed soul is destined to return even after attaining heaven.
Metaphorically, the two paths speak of time (kala). Sri Krishna says 'yatra kale tv anavrttim avrttim caiva yoginah prayata', "I shall now speak of that time at which departing yogis return and do not return." Krishna appears to be speaking about a particular time, yet in describing the path of light, he mentions not only time, but objects: "Fire, light, day, the fortnight of the bright moon, and uttarayana" (agnir jyotir ahah suklah san-masa uttarayanam). The path of darkness is also described in terms of times and objects: 'Daksinayana', smoke, night, and the dark fortnight (dhumo ratris tatha krusnah san-masa daksinayanam).
Stressing two paths, one of return, the other of no return, Krishna tells us that in the least we should take the path of no return by way of culturing spiritual knowledge. We should be concerned with this and passing beyond time and not any particular time of passage. More than the details of the paths, Krishna stresses that there are two of them: one of return the other of no return. Those who know these two, he concludes, are not bewildered. He implies in his conclusion that they are not bewildered because they take the path of no return, which is obviously better. As wise ones follow this advice and the path of light, as do most devotees.
Bhisma was an unalloyed devotee of Krishna, who waited until uttarayana to leave the world. He was a perfect yogi. Message from Bhishma’s waiting for Uttaraayana is that there are auspicious times at which ordinary persons are better off leaving from this world, uttarayana being one of them. Bhishma's life is also an example of living an extraordinary life in a mortal body.
Uttaraayana is also another name of Srikrishna himself whom Bhishma awaited to take his soul along with him. Srikrishna remains present before him during departure who is an unalloyed devotee and guids to his own abode. That happened to Bhishma who could have a vision of four armed Srikrishna before him during the time of his departure. According to the Hindu solar calendar, the year is divided into two halves, Uttaraayana and Dakshinaayana. Uttarayana commences from Makara Sankranthi and Dakshinaayana from Karka Sankranthi. Uttaraayana begins in January and ends in July. Dakshinaayana begins in July and ends in December.
Shaastras (scriptures) prohibit the celebration of events like marriage or Upanayana during Dakshinaayana because it is believed to be the night of Gods.]
Bhishma remained calm when he felt the advent of Uttaraayana. With devotion he fixed his mind upon Vishnu. Finding Vishnu as Srikrishna standing on his side, whose image was looking aesthetic; all his exhaustion of war vanished, all his senses were freed from bondage. From the core of his heart he bowed to Srikrishna’s lotus feet. He began to plead- thus let my mind which is now free from the entire desire merge in your body oh Srikrishna.
Jaara mahimaa jogijane chintinapaanti jogadhyaane
Swasukhe thaai abirate prakruti bashe biswa arthe
Prakruti tahun ejagata prabaaha rupe aatajaata
Tamaala patra praaye barna je rupe mohe tribhubana
Pitabasana kati shohe prakaashe rabi rashmi praaye
Alakaa aabruta kapola biraaje badana kamala
Arjuna sakhaa paadatale mo chitta rahu sunischale
Whose glory is unknown to the hermits who meditate upon him for years together, who is traveling everywhere with and as the nature, whose celestial color attracts everybody, whose yellow apparel dazzle like the rays of the sun; whose face appears like a bloomed lotus; may my mind rest in him, the friend of Arjun. Let the mind be directed towards Sri Krishna who, with His scattered hair on the battlefield looked smoggy from the dust of the battlefield, his face decorated with perspiration and His skin pierced by my sharp arrows, with His protecting armor took pleasure in all of it. After hearing the command of his friend he drove his chariot between the opposing forces, where positioned he diminished the lifespan of the enemy by simply looking at them - let there be my love for that friend of Arjuna. With the soldiers looking from a distance, he with his transcendental knowledge eradicated the ignorance of him who, from a polluted intelligence, was reluctant to kill his kinsmen - let there be the transcendence of my attraction for His feet.
Against his own word got he, to nullify my promise of factually being more of violence, down from his chariot, he took up it's wheel, and rushed towards me like a lion about to kill an elephant, meanwhile dropping His outer garment. Wounded by the sharp arrows and without his shield, he, smeared with blood, in the angry mood of the great aggressor, began to move for the purpose of killing me - may that Supreme Lord who awards salvation become my destination. Let me, at this hour of death, be of love for the Personality of Godhead who, controlling the horses with a whip in his right hand and the reins in the left, so elegant to behold by all means protected the chariot of Arjuna
It was by looking at him that those who died in this world attained their original form. It was he who convinced the reluctant Arjun to fight with and to kill his own people in the Dharma Yuddha (war) through his magnetic divine words. Watching his attractive movements of his supremely spirited, fascinating acts and sweet smiles, the Gopis found imitating him in ecstasy, their original nature. In a royal performance of sacrifice of King Yudhishthhira, where the great sages and kings were assembled, whose Divine presence made all achieve eternal abode, him, now present before me, I do, having experienced the absorption of being freed from the misconceptions of duality, know to be the Unborn One of the conditioned body. It is He who, though being One alike the sun, in His being situated as the Super soul in the heart of all that are created by Him, is looked different upon from every angle. Now I found him inseparable from me.
Nirmala aatmaa rupa hoi praaninka hrude je basai
Je rupe drussti bhede rabi aneke boli anubhabi
Se hari paada juge bhaji pasili moha bhaba teji...................
Suta said……………………..
With his mind, speech, sight and activities thus fixed on Krishna only, he fell silent and stopped breathing, having merged in the living being of the Supersoul. After hearing this all from Bhishma as he merged into the Supreme Absolute and Unlimited, everyone fell silent like birds at the end of the day. Thereafter from everywhere sounded drums beaten by gods and men, with heartfelt praise from the pious royal order and showers of flowers falling from the sky. O descendant of Bhrigu (Saunaka), after having performed the funeral rites for the dead body, Yudhishthhira for a moment got afflicted. Then, the sages, satisfied and happy by the confidentiality of the glories of Lord Krishna, went back to their own hermitages with Him installed in their hearts. King Yudhishthhira with Lord Krishna went to Hastinapura to console his uncle Dhrutaraashthra and ascetic aunt Ghaandhaari. With the approval of his uncle and consent of Lord Baasudeba he thereafter, to the greatness of his forefathers, executed the royal duties over the kingdom.
End of Nabama adhyaaya
Metaphorically, the two paths speak of time (kala). Sri Krishna says 'yatra kale tv anavrttim avrttim caiva yoginah prayata', "I shall now speak of that time at which departing yogis return and do not return." Krishna appears to be speaking about a particular time, yet in describing the path of light, he mentions not only time, but objects: "Fire, light, day, the fortnight of the bright moon, and uttarayana" (agnir jyotir ahah suklah san-masa uttarayanam). The path of darkness is also described in terms of times and objects: 'Daksinayana', smoke, night, and the dark fortnight (dhumo ratris tatha krusnah san-masa daksinayanam).
Stressing two paths, one of return, the other of no return, Krishna tells us that in the least we should take the path of no return by way of culturing spiritual knowledge. We should be concerned with this and passing beyond time and not any particular time of passage. More than the details of the paths, Krishna stresses that there are two of them: one of return the other of no return. Those who know these two, he concludes, are not bewildered. He implies in his conclusion that they are not bewildered because they take the path of no return, which is obviously better. As wise ones follow this advice and the path of light, as do most devotees.
Bhisma was an unalloyed devotee of Krishna, who waited until uttarayana to leave the world. He was a perfect yogi. Message from Bhishma’s waiting for Uttaraayana is that there are auspicious times at which ordinary persons are better off leaving from this world, uttarayana being one of them. Bhishma's life is also an example of living an extraordinary life in a mortal body.
Uttaraayana is also another name of Srikrishna himself whom Bhishma awaited to take his soul along with him. Srikrishna remains present before him during departure who is an unalloyed devotee and guids to his own abode. That happened to Bhishma who could have a vision of four armed Srikrishna before him during the time of his departure. According to the Hindu solar calendar, the year is divided into two halves, Uttaraayana and Dakshinaayana. Uttarayana commences from Makara Sankranthi and Dakshinaayana from Karka Sankranthi. Uttaraayana begins in January and ends in July. Dakshinaayana begins in July and ends in December.
Shaastras (scriptures) prohibit the celebration of events like marriage or Upanayana during Dakshinaayana because it is believed to be the night of Gods.]
Bhishma remained calm when he felt the advent of Uttaraayana. With devotion he fixed his mind upon Vishnu. Finding Vishnu as Srikrishna standing on his side, whose image was looking aesthetic; all his exhaustion of war vanished, all his senses were freed from bondage. From the core of his heart he bowed to Srikrishna’s lotus feet. He began to plead- thus let my mind which is now free from the entire desire merge in your body oh Srikrishna.
Jaara mahimaa jogijane chintinapaanti jogadhyaane
Swasukhe thaai abirate prakruti bashe biswa arthe
Prakruti tahun ejagata prabaaha rupe aatajaata
Tamaala patra praaye barna je rupe mohe tribhubana
Pitabasana kati shohe prakaashe rabi rashmi praaye
Alakaa aabruta kapola biraaje badana kamala
Arjuna sakhaa paadatale mo chitta rahu sunischale
Whose glory is unknown to the hermits who meditate upon him for years together, who is traveling everywhere with and as the nature, whose celestial color attracts everybody, whose yellow apparel dazzle like the rays of the sun; whose face appears like a bloomed lotus; may my mind rest in him, the friend of Arjun. Let the mind be directed towards Sri Krishna who, with His scattered hair on the battlefield looked smoggy from the dust of the battlefield, his face decorated with perspiration and His skin pierced by my sharp arrows, with His protecting armor took pleasure in all of it. After hearing the command of his friend he drove his chariot between the opposing forces, where positioned he diminished the lifespan of the enemy by simply looking at them - let there be my love for that friend of Arjuna. With the soldiers looking from a distance, he with his transcendental knowledge eradicated the ignorance of him who, from a polluted intelligence, was reluctant to kill his kinsmen - let there be the transcendence of my attraction for His feet.
Against his own word got he, to nullify my promise of factually being more of violence, down from his chariot, he took up it's wheel, and rushed towards me like a lion about to kill an elephant, meanwhile dropping His outer garment. Wounded by the sharp arrows and without his shield, he, smeared with blood, in the angry mood of the great aggressor, began to move for the purpose of killing me - may that Supreme Lord who awards salvation become my destination. Let me, at this hour of death, be of love for the Personality of Godhead who, controlling the horses with a whip in his right hand and the reins in the left, so elegant to behold by all means protected the chariot of Arjuna
It was by looking at him that those who died in this world attained their original form. It was he who convinced the reluctant Arjun to fight with and to kill his own people in the Dharma Yuddha (war) through his magnetic divine words. Watching his attractive movements of his supremely spirited, fascinating acts and sweet smiles, the Gopis found imitating him in ecstasy, their original nature. In a royal performance of sacrifice of King Yudhishthhira, where the great sages and kings were assembled, whose Divine presence made all achieve eternal abode, him, now present before me, I do, having experienced the absorption of being freed from the misconceptions of duality, know to be the Unborn One of the conditioned body. It is He who, though being One alike the sun, in His being situated as the Super soul in the heart of all that are created by Him, is looked different upon from every angle. Now I found him inseparable from me.
Nirmala aatmaa rupa hoi praaninka hrude je basai
Je rupe drussti bhede rabi aneke boli anubhabi
Se hari paada juge bhaji pasili moha bhaba teji...................
Suta said……………………..
With his mind, speech, sight and activities thus fixed on Krishna only, he fell silent and stopped breathing, having merged in the living being of the Supersoul. After hearing this all from Bhishma as he merged into the Supreme Absolute and Unlimited, everyone fell silent like birds at the end of the day. Thereafter from everywhere sounded drums beaten by gods and men, with heartfelt praise from the pious royal order and showers of flowers falling from the sky. O descendant of Bhrigu (Saunaka), after having performed the funeral rites for the dead body, Yudhishthhira for a moment got afflicted. Then, the sages, satisfied and happy by the confidentiality of the glories of Lord Krishna, went back to their own hermitages with Him installed in their hearts. King Yudhishthhira with Lord Krishna went to Hastinapura to console his uncle Dhrutaraashthra and ascetic aunt Ghaandhaari. With the approval of his uncle and consent of Lord Baasudeba he thereafter, to the greatness of his forefathers, executed the royal duties over the kingdom.
End of Nabama adhyaaya
