The ignorant, who were like birds who think that day has been destroyed at the approach of evening, thought that Bhīṣma had attained the brahman, became silent.

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COMMENTARY

Yudhiṣṭhira, anxious about who would free him from delusion, began to ask Bhīṣma, lying on a bed of arrows. Though one should not ask questions when Bhīṣma is in such a situation, because he had no alternative, he asked.

|| 1.9.26 ||

puruṣa-sva-bhāva-vihitān yathā-varṇaṁ yathāśramam |

vairāgya-rāgopādhibhyām āmnātobhaya-lakṣaṇān ||

TRANSLATION

He described dharmas suitable for men according to their natures, according to varṇa and āśrama, which have qualities of renunciation and enjoyment described according to a person’s detachment or attachment.

COMMENTARY

He described the general dharma for humans according to their natures (puruṣa-sva-bhāva-vihitān). Three verses are joined in one sentence. Yathā-varṇam is an indeclinable, meaning “being qualified by varṇa.” Yathāśramam means “being qualified by āśrama.” The āśramas have qualities of renunciation and enjoyment, which are described respectively according to qualification of detachment or attachment. It is a rule that all the āśramas, such as brahmacarī, need not be undertaken one after the other by all brāhmaṇas. If they have constant renunciation they become sannyāsis and if they have constant attachment, they become gṛhasthas.

|| 1.9.27 ||

dāna-dharmān rāja-dharmān mokṣa-dharmān vibhāgaśaḥ |

strī-dharmān bhagavad-dharmān samāsa-vyāsa-yogataḥ ||

TRANSLATION

Within varṇāśṛama, he described duties of charity, duties of the king, duties for attaining liberation, duties of women and bhakti-yoga, in brief and in detail.

COMMENTARY

And within varṇāśrama, more particularly he described dāna or charity, king’s duties and duties for attaining liberation, women’s duties and finally duties to the Lord (bhagavad-dharmān). This refers to the aṅgas of bhakti. It is placed at the end to indicate that it is the best. He described them in brief and in detail (samāsa-vyāsa-yogataḥ).

|| 1.9.28 ||

dharmārtha-kāma-mokṣāṁś ca sahopāyān yathā mune |

nānākhyānetihāseṣu varṇayām āsa tattvavit[35] ||

TRANSLATION

O Śaunaka! Bhīṣma, knower of truth, accurately described dharma, artha, kāma and mokṣa along with their methods, using various stories and histories as proof.

COMMENTARY

All the dharmas described can be placed ultimately in four categories of artha, dharma, kāma and mokṣa. He mentions these categories in order to strengthen what has been said. Upāyān means the means of attaining dharma, artha, kāma and mokṣa. Yathā means “accurately.” He proved what he said by showing instances in the histories.

|| 1.9.29 ||

dharmaṁ[36] pravadatas tasya sa kālaḥ pratyupasthitaḥ[37] |

yo yoginaś chanda-mṛtyor vāñchitas tūttarāyaṇaḥ ||

TRANSLATION

The time of uttarāyaṇa, which was desired by Bhīṣma, who had finished speaking on dharma and could die when he chose, then arrived.

COMMENTARY

Chanda-mṛtyoḥ means “of he who could die when he pleased.”

|| 1.9.30 ||

tadopasaṁhṛtya giraḥ sahasraṇīr

vimukta-saṅgaṁ mana ādi-pūruṣe |

kṛṣṇe lasat-pīta-paṭe catur-bhuje

puraḥ sthite ’mīlita-dṛg vyadhārayat ||

TRANSLATION

At that time, withdrawing his words from other subjects, with eyes wide open, Bhīṣma, leader of a thousand chariots, concentrated himself, free of all material attachment, upon Kṛṣṇa, the original person, dressed in shining yellow garments, with four arms, standing before him.

COMMENTARY

Sahasraṇīḥ refers to Bhīṣma, who led (nī) or protected a thousand charioteers gathered for battle. Another version has sahasriṇīḥ which means “possessing a thousand treasures.” Withdrawing his words from other subjects (giraḥ upasaṁhṛtya), with eyes completely open without blinking, he completely absorbed his mind in Kṛṣṇa.

|| 1.9.31 ||

viśuddhayā dhāraṇayā hatāśubhas

tad-īkṣayaivāśu gatā-yudha-śramaḥ |

nivṛtta-sarvendriya-vṛtti-vibhramas

tuṣṭāva janyaṁ visṛja janārdanam ||

TRANSLATION

As Bhīṣma, free of all inauspiciousness by his pure concentration, free of physical fatigue from fighting and free of wandering senses by Kṛṣṇa’s glance of mercy, left his body, he began to praise Kṛṣṇa.

COMMENTARY

Tad-īkṣayā means by the glance of mercy of Kṛṣṇa. Vibhramaḥ means the various wanders (vividha-bhramaṇa) of the senses. Janyam means the material body, or the material world.

|| 1.9.32 ||

śrī-bhīṣma uvāca—

iti matir upakalpitā vitṛṣṇā

bhagavati sātvata-puṅgave vibhūmni |

sva-sukham upagate kvacid vihartuṁ

prakṛtim upeyuṣi yad bhava-pravāhaḥ ||

TRANSLATION

Bhīṣma said:

At the end of my like I offer my thoughts to you, bhagavān full of six qualities, best of the Yadus, superior to all other forms of the Lord, absorbed in bliss with your associates, and who, as a pastime, in the form of the puruṣāvatara, sometimes accepts māyā by your glance, which produces the material world.

COMMENTARY

At the end of my life (iti), my thoughts are offered to the Lord. Since my master has come to me at the time of my passing away under the influence of his mercy, I must give him a gift. There is nothing suitable in this abode of possessiveness and ego. Therefore I make a gift of my thoughts alone.

“But in this world we see people who give also desire to take.”

“My thoughts are without desire (vitṛṣṇā). I offer them to bhagavān, who is full of six wondrous qualities.”

“But the Lord is famous as Nārāyaṇa.”

“No, he is famous as the best of the Yadu dynasty.”

“But Nārāyaṇa is greatly famous as bhagavān for all time.”

“There is no greatness superior to his (vibhūmni). He is the source of Nārāyaṇa.”

He attained (gate) profusely (upa) the highest bliss (sukham) with his own Yādavas and Pāṇḍavas (sva). The main qualities of the Lord have thus been described.

Next the secondary qualities are described. You contact māyā by glancing for evolving mahattattva from which arises the sequence of material creation. You do this in your forms of the puruṣāvatāras.

|| 1.9.33 ||

tri-bhuvana-kamanaṁ tamāla-varṇaṁ

ravi-kara-gaura-varāmbaraṁ dadhāne |

vapur alaka-kulāvṛtānanābjaṁ

vijaya-sakhe ratir astu me ’navadyā ||

TRANSLATION

Let me have pure prema for Kṛṣṇa, the friend of Arjuna, who possesses a body desired by all the inhabitants of the three worlds, which is clothed with intense yellow garments shining in the sun, whose complexion is dark like the tamāla tree, and whose lotus face is surrounded by locks of hair.

COMMENTARY

“What is the nature of your thoughts?”

Let me have pure prema (ratiḥ) without desire for results, for the friend of Arjuna (vijaya-sakhe), who accepts a body which is desired by all persons in the upper, middle and lower planets, which is clothed in garments golden in the sun’s rays. I saw that intense yellow from his upper and lower cloth sparkling in the sun’s rays as he stood on the chariot of Arjuna. My thoughts take the form of a prayer to have this prema for the most beautiful Kṛṣṇa as the charioteer of Arjuna. In the prayers of following verses also there is no use of the second person. This indicates his attraction for the sweetness of the Lord absorbed in vīra-rasa during battle, and his absorption in relishing it.

|| 1.9.34 ||

yudhi turaga-rajo-vidhūmra-viṣvak-

kaca-lulita-śramavāry-alaṅkṛtāsye |

mama niśita-śarair vibhidyamāna-

tvaci vilasat-kavace ’stu kṛṣṇa ātmā ||

TRANSLATION

May my mind concentrate on Kṛṣṇa, whose face was decorated with hair covered with the dust raised by horses, tossed all about because of the speed of his driving, and with perspiration because of his great effort in protecting Arjuna, whose armor shone brightly, pierced slightly by my sharp arrows.  

COMMENTARY

Having spoken of Kṛṣṇa’s face surrounded by locks of hair, Bhīṣma cannot give up that sweetness. Again he describes more details. The face is decorated with hair thrown all about because of the speed of the chariot, and colored with the dust raised by the horses. Even in what is not beautiful, beauty can be found.[38] The face is decorated with perspiration arising from effort. This indicates Kṛṣṇa’s efforts because of his affection for Arjuna. Kṛṣṇa’s skin was pierced by Bhīṣma’s sharp arrows. Just as the man involved in love derives happiness from the bite marks of a bold lover, Kṛṣṇa, the most courageous warrior, in the mood of fighting, derived pleasure from my strength in the form of the wounds from my arrows. One should not think that I, even overcome by the mood of fighting with Kṛṣṇa, was ever devoid of prema. Similarly the woman who inflicts deep wounds upon her beloved, dearer than a million of her lives, with her nails and teeth during the battle of love, cannot be said to be devoid of love for him. Kṛṣṇa’s skin was not really pierced because he was wearing an armor, which shone brightly. It means that the arrows slightly pierced the armor. Atmā means mind.

|| 1.9.35 ||

sapadi sakhi-vaco niśamya madhye

nija-parayor balayo rathaṁ niveśya |

sthitavati para-sainikāyur akṣṇā

hṛtavati pārtha-sakhe ratir mamāstu ||

TRANSLATION

May I have prema for the chariot driver of Arjuna, who placed the chariot between the two opposing armies immediately on hearing Arjuna’s request, and, situated there, by his glance, took away the prārabdha-karmas of the opposing party.

COMMENTARY

And he immediately followed Arjuna’s order.

senayor ubhayor madhye rathaṁ sthāpaya me ’cyuta |

yāvad etān nirīkṣye ’haṁ yoddhukāmān avasthitān ||

O Acyuta please station my chariot between the two armies, so I can view at the commencement of the war those situated with a desire to fight, and can see my companions in battle. BG.1.21

Just by his glance (akṣṇā), showing to Arjuna “This is Bhīṣma, this is Droṇa, this is Karṇa,” he took away their lives. This actually indicates he took away their prārabdha-karma, since it will be said later yam iha nirīkṣya hatā gatāḥ sva-rūpam: those who saw Him on the battlefield of Kurukṣetra attained their original forms after death. (SB 1.9.39)

|| 1.9.36 ||

vyavahita-pṛtanā-mukhaṁ nirīkṣya

sva-jana-vadhād vimukhasya doṣa-buddhyā|

kumatim aharad ātma-vidyayā yaś

caraṇa-ratiḥ paramasya tasya me ’stu ||

TRANSLATION

May I have prema for the feet of the Supreme Lord who, by giving knowledge of Himself, destroyed the ignorance of Arjuna who, on seeing the heads of the opposing army at a distance, refused to fight because he thought it was a sin to kill his relatives.

COMMENTARY

Vyavahita-pṛtanā-mukhaṁ nirīkṣya means “seeing Bhīṣma and others standing in front of the army at a distance.” Arjuna became disinclined to kill his relatives.

evam uktvārjunaḥ saṅkhye rathopastha upāviśat |

visṛjya saśaraṁ cāpaṁ śoka-saṁvigna-mānasaḥ ||

Speaking in this manner, Arjuna, giving up his bow and arrows, mind disturbed with lamentation, sat down on his chariot amidst the warriors assembled for battle. BG 1.46

This is described by the word kumatim. Arjuna’s loss of intelligence was caused by the Lord himself, like Yudhiṣṭhira’s present loss of intelligence, because loss of intelligence is impossible for the eternal associate of the Lord, who is also the avatāra, Nara. Kṛṣṇa did this in order to reveal Bhagavad-gītā, which delivers the whole world by showing the truth about Kṛṣṇa. Ātma-vidyayā means by knowledge fixed in Kṛṣṇa.

|| 1.9.37 ||

sva-nigamam apahāya mat-pratijñām

ṛtam adhikartum avapluto rathasthaḥ |

dhṛta-ratha-caraṇo ’bhyayāc caladgur

harir iva hantum ibhaṁ gatottarīyaḥ ||

TRANSLATION

Giving up his own promise not to fight, and making my vow to make him fight come true, Kṛṣṇa, situated on the chariot, quickly got down and holding the wheel of a chariot, ran towards me, like a lion coming to kill an elephant, while the earth shook and his top cloth fell to the ground.

COMMENTARY

“It is said that Kṛṣṇa elevates his devotee to a higher position than his own. I saw that directly.” This is explained in two verses. Kṛṣṇa made a promise (sva-nigamam) that he would not take up weapons, but would only assist Arjuna. I made a promise that I would make him give up that promise and take up weapons. To make sure that this would become true, Kṛṣṇa, situated on the chariot, quickly got down from the chariot in such a manner that no one could see his separation from the chariot. Or Kṛṣṇa, though he got down, remained on the chariot to protect it in another form invisible to others. This pastime was spontaneously carried out, and was not because of my request. He took the wheel of the chariot and ran towards me. The earth trembled because of his great strength exerted through running in excitement. His cloth fell down. Because of his excited running he was not aware whether his cloth had fallen or not. Because Kṛṣṇa cannot give up his quality of affection for his devotee, when Arjuna would be unable to fight, Kṛṣṇa would give up his promise and use weapons to protect Arjuna. It is impossible for others to make Arjuna unable to fight. Thus overpowering Arjuna for a moment, I will see Kṛṣṇa fight as an indication of his affection for his devotee. Bhīṣma made this promise that Kṛṣṇa should take up weapons in order to fulfill this desire. Having seen Kṛṣṇa’s prema for Arjuna when he broke his own promise, and satisfying Bhīṣma, Kṛṣṇa’s excellence became famous in the world. That is the meaning of this incident.

|| 1.9.38 ||

śita-viśikha-hato viśīrṇa-daṁśaḥ

kṣataja-paripluta ātatāyino me |

prasabham abhisasāra mad-vadhārthaṁ

sa bhavatu me bhagavān gatir mukundaḥ ||

TRANSLATION

O Kṛṣṇa! Let my only goal be Mukunda, who afflicted by my sharp arrows, armor broken, covered in blood, rushed towards me, his enemy, with great force, in order to kill me.

COMMENTARY

When Kṛṣṇa got down from the chariot he became covered with blood, because the earth was covered with rivers of blood from the slain warriors. How did his armor get pierced? It was struck by my sharp arrows. I fired the arrows to increase the thrill of his anger. In other words, he pierced the armor before Kṛṣṇa got down from the chariot. With force (prasabham) he protected Arjuna and came towards me with the intention “Today I will kill Bhīṣma with my own hands.” The word abhisasāra is used to indicate a hero desiring to meet his lover. In a similar manner I became extraordinarily happy when Kṛṣṇa approached me in anger. May my goal be no one else, only Mukunda, giver of liberation, who acted in this way. O Kṛṣṇa! I have offered only this prayer to you.

|| 1.9.39 ||

vijaya-ratha-kuṭumba ātta-totre

dhṛta-haya-raśmini tac-chriyekṣaṇīye |

bhagavati ratir astu me mumūrṣor

yam iha nirīkṣya hatā gatāḥ sva-rūpam[39] ||

TRANSLATION

Desiring to die, may I have prema for the Lord who protected Arjuna’s chariot while holding a whip in his right hand, the reins in his left hand, whose beauty must be seen, and who bestowed liberation to those who died on the battle field after seeing him.

COMMENTARY

Bhīṣma has a desire that even the unrighteous should develop prema for Kṛṣṇa, who is eager to protect his devotees. Kṛṣṇa protected (kuṭumbe) Arjuna (vijaya) from the sinful. He held a whip (totre). He held the reins of the horses. I, and not Arjuna, saw with my eyes, his beauty as he held the reins in his left hand, the whip in his right hand, while saying “Hum, hum” to speed the horses. May I have prema for that Kṛṣṇa. I desire to die now (mumūrṣoḥ), for having died, I will constantly see that sweetness. If I am revived how will I see that, because the Lord has brought about an end to his pastimes on this earth. Bhīṣma does not say “I am dying” but “I want to die.” He could die when he chose, and now he had developed great greed for directly participating in Kṛṣṇa’s pastimes. From this it is understood that the fighting pastimes are also eternal, what to speak of other pastimes.

“True, you have great attachment to my pastime as a charioteer, and relish that in each of your verses, spout them from your mouth. You pray for prema for me in that pastime. But having died, what is your proof that you will attain that pastime?” 

“There is a well known saying maraṇe yā matiḥ sā gatiḥ: whatever you think of when you die, you attain that. Seeing you at present is the highest proof.

By seeing you those who die, even being killed by others in this battle, even if they are demons, attain liberation (sva-rūpam) of merging in brahman similar to the jñānīs. But I am a devotee, with thoughts just described, and dying while seeing you personally at the time of death, how can I not attain that pastime? The form of Kṛṣṇa as the charioteer bestowed liberation even to unqualified persons (demons). Simultaneously, at that time the most extraordinary of all the Lord’s forms, full of the greatest sweetness, characterized by no power and great power made its appearance (for the devotees).” 

|| 1.9.40 ||

lalita-gati-vilāsa-valgu-hāsa-

praṇaya-nirīkṣaṇa-kalpitoru-mānāḥ |

kṛtam anukṛta-vatya unmadāndhāḥ

prakṛtim agan kila yasya gopa-vadhvaḥ ||

TRANSLATION

The gopīs were worshipped by Kṛṣṇa’s expert actions, emotional displays, words and glances. Attaining those qualities, they responded in harmony to his most extraordinary displays of love, blinded by the madness of love. How amazing that these gopīs attained the nature of Kṛṣṇa himself.

COMMENTARY

“Though you are omniscient, the prema that you desire in my charioteer pastime is in Arjuna alone. It is understood that among all the associates with prema, he is the chief.” That is not so. Your dear gopīs have the most exalted prema among all devotees. They are superior to Arjuna. No one can dare to pray for their position. Let that be! I will be successful at my death just by indicating their nature. Thus he speaks this verse.

He was expert at physical arts such as dancing in the rāsa-līlā, expert in expressing mental qualities such as dhira-lalita, expert in words with joking, expert with the eyes at glancing to show all aspects of prema. The gopīs were to be worshipped by all these skilful actions of Kṛṣṇa. In order to please them, Kṛṣṇa endowed them with all the best, outstanding qualities of himself. The result of their extreme prema, was that Kṛṣṇa, in giving all his own qualities, attempted to please them with conciliating love. That display of love, which is without restraints for either parties, showed extreme control (of Kṛṣṇa) by the gopīs and was filled with great bliss. Control of the Lord, manifested as a result of Arjuna’s prema, was that Kṛṣṇa became his messenger and charioteer. That role had restraints for both parties. Arjuna could thus not attain intimacy with the Lord.

He became compliant by offering all his qualities to them (gopīs). They had a mutual friendship filled with happiness because of mutual compliance. Then he bestowed an extraordinary fortune—the dancing, songs and speech during the rāsa-līlā. And in response, the gopīs did the same (anukṛta-vatya). In harmony with him, they offered him dancing, songs and speech in the rāsa-līlā. There was no need to teach them anything. They were blinded by the increase of great prema (unmadāndhāḥ). They did not need practice. How astonishing (kila)! They attained all his extraordinary qualities such as skills in dancing and singing. Kṛṣṇa did not give his unique, extraordinary power to Arjuna.

Kṛtam can also refer to Kṛṣṇa’s actions such as lifting Govardhana. They imitated those actions. Instead of unmada sometimes unmāda is seen. This indicates madness in separation. In that extreme state some of them even merged with the Lord. This is the highest level of exalted prema. Since I am situated between the two limits, why can I not attain your pastime as the charioteer, which I desire?

|| 1.9.41 ||

muni-gaṇa-nṛpa-varya-saṅkule ’ntaḥ-

sadasi yudhiṣṭhira-rājasūya eṣām |

arhaṇam upapeda īkṣaṇīyo

mama dṛśi-gocara eṣa āvir ātmā ||

TRANSLATION

The lord of my life, worthy of being seen, who received the worship of all the greatest sages and kings in the assembly during the rājasūya sacrifice of Yudhiṣṭhira, has become visible to my eyes.

COMMENTARY

Bhīṣma relates his great fortune which is directly visible now, to the necessity of attaining the Lord. Kṛṣṇa was seen with amazement by the sages exclaiming “O what beauty! What greatness!” In the midst of the gathering composed of the best sages and kings, during the rājasūya sacrifice of Yudhiṣṭhira, he received (upapede) worship. He, my soul, the lord of my life (mama ātmā), is now visible to my eyes. He has fulfilled my request.  

|| 1.9.42 ||

tam imam aham ajaṁ śarīra-bhājāṁ

hṛdi hṛdi dhiṣṭhitam ātma-kalpitānām |

pratidṛśam iva naikadhārkam ekaṁ

samadhigato ’smi vidhūta-bheda-mohaḥ ||

TRANSLATION

Freed of the illusion of difference in the Lord’s various forms, I have attained the Lord who is one though appearing to be many like the sun seen by many people, who is the charioteer, but who is also in my heart, the unborn and is situated in the hearts of all the jīvas, who create their own bodies.

COMMENTARY

Why do you repeat in every verse “May I have prema for you.” not just once? You said vijaya-sakhe vijaya-ratha-kuṭumba me ratir astu and caraṇa-ratiḥ paramasya tasya me ’stu and sa bhavatu me bhagavān gatir. This verse answers.

I have attained that Lord (tam) who is the charioteer of Arjuna, holding the whip and bridle in his hands, who is now appearing in my heart (imam). But the charioteer is not the Lord in the heart. Because Kṛṣṇa the charioteer has already entered and pervaded my heart completely by practice, it is not possible for the paramātmā to enter. He does not make his appearance just at this time (ajam). Though he appeared to my eyes in this form at the time of battle, even before the battle he was already in my heart because of my spontaneous desire. He is unborn because he has always been visible to me. There is no fault on my part in this, but the Supreme Lord alone situated in the heart ordains good fortunate or misfortune of the jīvas. He is situated (dhiṣṭhitam) in the hearts of all jīvas (śarīra-bhājām), who create their own bodies. The missing “a” in (dhiṣṭhitam) is for meter. The śruti says yathāgneḥ kṣudrā visphuliṅga vyuccaranti; the souls wander around like small sparks. (Bṛhad-āraṇyaka Upaniṣad 2.1.20)

I know that the charioteer indicated by the word tam and the four-handed form in Dvārakā indicated by the word imam are not different. The one sun in the sky appears to individual seers to be not one but many, above each person’s head. By such distinctive seeing the sun appears to be many. Bhīṣma is free of such illusionary seeing (vidhūta-bheda-moha). Though Kṛṣṇa appears in my heart, and in the hearts of Yudhiṣṭhira, Vasudeva, Uddhava, Nanda and the gopīs with various degrees of prema and type of love, with different pastimes for each, I know that this is one Kṛṣṇa only. I know the various degrees of excellence of their prema and love. But I can never give up my natural attachment to the form of Kṛṣṇa as the charioteer. Even thinking of the four-handed form of Kṛṣṇa in Dvārakā is not interesting to me.  

|| 1.9.43 ||

sūta uvāca—

kṛṣṇa evaṁ bhagavati mano-vāg-dṛṣṭi-vṛttibhiḥ |

ātmany ātmānam āveśya so ’ntaḥśvāsa upāramat ||

TRANSLATION

Suta said:

Thus Bhīṣma, absorbing himself in Kṛṣṇa, bhagavān, the charioteer situated in his heart, using his mind, words and sight, stopped his breathing and ceased external functions.

COMMENTARY

He absorbed himself (ātmānam āveśya) in Kṛṣṇa, the charioteer, situated in his heart (ātmani), and stopped his breathing (antaḥśvāsaḥ). Upāramat means he stopped external functioning.

|| 1.9.44 ||

sampadyamānam ājñāya bhīṣmaṁ brahmaṇi niṣkale |

sarve babhūvus te tūṣṇīṁ vayāṁsīva dinātyaye ||

TRANSLATION

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