Universe! Men of the world, according to the attributes ascribed to thee
by the Vaiseshika theory, regard thee as the Protector of the world.
Salutations to thee in thy form of Protector! Assuming the forms of food,
drink, and fuel, thou increasest the humours and the life-breaths of
creatures and upholdest their existence. Salutations to thee in thy form
of life! For supporting the life-breaths thou eatest the four kinds of
food.[151] Assuming also the form of Agni within the stomach, thou
digestest that food. Salutations to thee in the form of digesting heat!
Assuming the form of half-man and half-lion, with tawny eyes and tawny
manes, with teeth and claws for thy weapons, thou hadst taken the life of
the chief of the Asuras. Salutations to thee in thy form of swelling
might! Neither the gods, nor the Gandharvas, nor the Daityas, nor the
Danavas, know thee truly. Salutations to thy form of exceeding subtility!
Assuming the form of the handsome, illustrious, and puissant Ananta in
the nether region, thou upholdest the world. Salutations to thy form of
Might! Thou stupefiest all creatures by the bonds of affection and love
for the continuance of the creation. Salutations to thee in thy form of
stupefaction.[152] Regarding that knowledge which is conversant with the
five elements to be the true Self-knowledge (for which yogins strive),
people approach thee by knowledge! Salutations to thee in thy form of
Knowledge! Thy body is immeasurable. Thy understanding and eyes are
devoted to everything. Thou art infinite, being beyond all measures.
Salutations to thee in thy form of vastness! Thou hadst assumed the form
of a recluse with matted locks on head, staff in hand, a long stomach,
and having thy begging bowl for thy quiver. Salutations to thee in thy
form of Brahma.[153] Thou bearest the trident, thou art the lord of the
celestials, thou hast three eyes, and thou art high-souled. Thy body is
always besmeared with ashes, and thy phallic emblem is always turned
upwards. Salutations to thee in thy form of Rudra! The half-moon forms
the ornament of thy forehead. Thou hast snakes for the holy thread
circling thy neck. Thou art armed with Pinaka and trident. Salutations to
thy form of Fierceness! Thou art the soul of all creatures. Thou art the
Creator and the Destroyer of all creatures. Thou art without wrath,
without enmity, without affection. Salutations to thee in thy form of
Peace! Everything is in thee. Everything is from thee. Thyself art
Everything. Everywhere art thou. Thou art always the All. Salutations to
thee in thy form as Everything! Salutations to thee whose work is the
universe, to thee that art the soul of the universe, to thee from whom
hath sprung the universe, to thee that art the dissolution of all things,
to thee that are beyond the five (elements that constitute all things)!
Salutations to thee that art the three worlds, to thee that art above the
three worlds! Salutations to thee that art all the directions! Thou art
all and thou art the one receptacle of All. Salutations to thee, O divine
Lord, O Vishnu, and O eternal origin of all the worlds! Thou, O
Hrishikesa, art the Creator, thou art the Destroyer, and thou art
invincible. I cannot behold that heavenly form in which thou art
displayed in the Past, Present, and the Future. I can, however, behold
truly thy eternal form (as manifest in thy works). Thou hast filled
heaven with thy head, and the earth with thy feet: with thy prowess thou
hast filled the three worlds. Thou art Eternal and thou pervadest
everything in the universe. The directions are thy arms, the Sun is thy
eye, and prowess is thy vital fluid. Thou art the lord of all creatures.
Thou standest, shutting up the seven paths of the Wind whose energy is
immeasurable. They are freed from all feats that worship thee, O Govinda
of unfading prowess, thee that art attired in yellow robes of the colour
of the Atasi flower.[154] Even one bending of the head unto thee, O
Krishna, is equal to the completion of ten Horse-sacrifices. The man that
has performed ten Horse-sacrifices is not freed from the obligation of
rebirth. The man, however, that bows to Krishna escapes rebirth. They
that have Krishna for their vow, they that think of Krishna in the night,
and upon rising from sleep, may be said to have Krishna for their body.
Those people (after death) enter Krishna's self even as libations of
clarified butter sanctified with mantras enter the blazing fire.
Salutations to thee that dispellest the fear of hell, to thee, O Vishnu,
that art a boat unto them that are plunged amid the eddies of the ocean
represented by worldly life! Salutations to thee, O God, that art the
Brahmana's self, to thee that art the benefactor of Brahmanas and kine,
to thee that art the benefactor of the universe, to thee that art Krishna
and Govinda! The two syllables Hari constitute the pecuniary stock of
those that sojourn through the wilderness of life and the medicine that
effectually cures all worldly, predilections, besides being the means
that alleviate sorrow and grief.[155] As truth is full of Vishnu, as the
universe is full of Vishnu, as everything is full of Vishnu, so let my
soul be full of Vishnu and my sins be destroyed! I seek thy protection
and am devoted to thee, desirous of obtaining a happy end O thou of eyes
like lotus petals, O best of gods, do thou think of what will be for my
good! Thyself without origin, O Vishnu, thou art the origin of Knowledge
and Penances. Thus art thou praised! O Janardana, thus worshipped by me
in the Sacrifice constituted by speech (alone), be, O god, gratified with
me! The Vedas are devoted to Narayana. Penances are devoted to Narayana.
The gods are devoted to Narayana. Everything is always Narayana!'"
Vaisampayana continued, "Having uttered these words, Bhishma, with mind
concentrated upon Krishna, said, 'Salutations to Krishna!' and bowed unto
him. Learning by his Yoga prowess of the devotion of Bhishma, Madhava,
otherwise called Hari, (entering his body) bestowed upon him heavenly
knowledge compassing the Past, the Present, and the Future, and went
away. When Bhishma became silent, those utterers of Brahma (that sat
around him), with voices choked in tears, adored that high-souled chief
of the Kurus in excellent words. Those foremost of Brahmanas uttered the
praises of Krishna also, that first of Beings, and then continued in soft
voices to commend Bhishma repeatedly. Learning (by his Yoga powers) of
the devotion of Bhishma towards him, that foremost of Beings, viz.,
Madhava, suddenly rose from his seat and ascended on his car, Kesava and
Satyaki proceeded on one car. On another proceeded those two illustrious
princes, viz., Yudhishthira and Dhananjaya. Bhimasena and the twins rode
on a third; while those bulls among men, Kripa and Yuyutsu, and that
scorcher of foes, Sanjaya of the Suta caste, proceeded on their
respective cars, each of which looked like a town. And all of them
proceeded, causing the earth to tremble with the rattle of their
chariot-wheels. That foremost of men, as he proceeded, cheerfully
listened to the speeches, fraught with his praise, that were uttered by
the Brahmanas. The slayer of Kesi, with gladdened heart, saluted the
people that waited (along the streets) with joined hands and bent heads."
SECTION XLIX
Vaisampayana said, "Then Hrishikesa and king Yudhishthira, and all those
persons headed by Kripa, and the four Pandavas, riding on those cars
looking like fortified cities and decked with standards and banners,
speedily proceeded to Kurukshetra with the aid of their fleet steeds.
They descended on that field which was covered with hair and marrow and
bones and where millions of high-souled Kshatriyas had cast away their
bodies. It abounded also with many a hill formed of the bodies and bones
of elephants and steeds, and human heads and skulls lay stretched over it
like conch-shells. Variegated with thousands of funeral pyres and teeming
with heaps of armour and weapons, the vast plain looked like the drinking
garden of the Destroyer himself used and abandoned recently. The mighty
car-warriors quickly proceeded, viewing the field of battle haunted by
crowds of spirits and thronged with Rakshasas. While proceeding, the
mighty-armed Kesava, that delighter of all the Yadavas, spoke unto
Yudhishthira about the prowess of Jamadagni's son, 'Yonder, at a
distance, O Partha, are seen the five lakes of Rama! There Rama offered
oblations of Kshatriya blood unto the manes of his ancestors. It was
hither that the puissant Rama, having freed the earth of Kshatriya for
thrice seven times, gave up his task."
"Yudhishthira said, - 'I have great doubts in what thou sayest about
Rama's having thrice seven times exterminated the Kshatriyas in days of
old. When the very Kshatriya seed was burnt by Rama, O bull among the
Yadus, how was the Kshatriya order revived, O thou of immeasurable
prowess? How, O bull of the Yadus, was the Kshatriya order exterminated
by the illustrious and high-souled Rama, and how did it again grow? In
frightful car-encounters millions of Kshatriyas were slain. The earth, O
foremost of eloquent men, was strewn with the corpses of Kshatriyas. For
what reason was the Kshatriya order thus exterminated in days of yore by
Rama, the high-souled descendant of Bhrigu, O tiger among the Yadus? O
thou of Vrishni's race, remove this doubt of mine, O bird-bannered hero!
O Krishna, O younger brother of Baladeva, the highest knowledge is from
thee.'"
Vaisampayana said, - "The puissant elder brother of Gada then narrated
unto Yudhishthira of incomparable prowess everything that happened, in
full detail, as to how the earth had become filled with Kshatriyas."
SECTION L
"Vasudeva said, 'Listen, O son of Kunti, to the story of Rama's energy
and powers and birth as heard by me from great Rishis discoursing upon
the subject. Listen to the story of how millions of Kshatriyas were slain
by Jamadagni's son and how those that sprung again in the diverse royal.
races in Bharata were again slaughtered. Jadu had a son named Rajas.
Rajas had a son named Valakaswa. King Valakaswa had a son named Kusika of
righteous behaviour. Resembling the thousand-eyed Indra on earth, Kusika
underwent the austerest of penances from desire of attaining the chief of
the three worlds for a son. Beholding him engaged in the austerest of
penances and competent to beget a son, the thousand-eyed Purandara
himself inspired the king (with his force). The great lord of the three
worlds, the chastiser of Paka, O king, then became Kusika's son known by
the name of Gadhi. Gadhi had a daughter, O monarch, of the name of
Satyavati. The puissant Gadhi gave her (for wife) unto Richika, a
descendant of Bhrigu. Her lord of Bhrigu's race, O delighter of the
Kurus, became highly gratified with her for the purity of her behaviour.
He cooked the sacrificial food consisting of milk and rice for giving
unto Gadhi (her sire) a son. Calling his wife, Richika of Bhrigu's race
said, 'This portion of the sanctified food should be taken by thee, and
this (other) portion by thy mother. A son will be born of her that will
blaze with energy and be a bull among Kshatriyas. Invincible by
Kshatriyas on earth, he will be the slayer of the foremost of Kshatriyas.
As regards thee, O blessed lady, this portion of the food will give thee
a son of great wisdom, an embodiment of tranquillity, endued with ascetic
penances, and the foremost of Brahmanas. Having said these words unto his
wife, the blessed Richika of Bhrigu's race, setting his heart on
penances, proceeded to the woods. About this time, king Gadhi, resolved
upon a pilgrimage to the holy waters, arrived with his queen at the
retreat, of Richika. Satyavati, upon this, O king, taking the two
portions of the sanctified food, cheerfully and in great haste,
represented the worlds of her lord unto her mother. The queen-mother, O
son of Kunti, gave the portion intended for herself unto her daughter,
and herself took from ignorance the portion intended for the latter. Upon
this, Satyavati, her body blazing with lustre, conceived a child of
terrible form intended to become the exterminator of the Kshatriyas.
Beholding a Brahmana child lying within her womb, that tiger among the
Bhrigus said unto his wife of celestial beauty these words: 'Thou hast
been deceived by the, mother, O blessed lady, in consequence of the
substitution of the sanctified morsels. Thy son will become a person of
cruel deeds and vindictive heart. Thy brother again (born of thy mother)
will be a Brahmana devoted to ascetic penances. Into the sanctified food
intended for thee had been placed the seed of the supreme and universal
Brahma, while into that intended for thy mother had been placed the sum
total of Kshatriya energy. In consequence, however, of the substitution
of the two portions, O blessed lady, that which had been intended will
not happen. Thy mother will obtain a Brahmana child while thou wilt
obtain a son that will become a Kshatriya.' Thus addressed by her lord,
the highly blessed Satyavati prostrated herself and placing her head at
his feet, trembling, said, 'It behoveth thee not, O holy one, to speak
such words unto me, viz., 'Thou shalt obtain a wretch among Brahmanas
(for thy son).'
"Richika said, 'This was not intended by me, O blessed lady, in respect
of thee. A son of fierce deeds has been conceived by thee simply in
consequence of the substitution of the sanctified morsels.'
"Satyavati replied saying, 'If thou wishest, O sage, thou canst create
other worlds, what need then be said of a child? It behoveth thee, O
puissant one, to give me a son that shall be righteous and devoted to
peace.'
"Richika said, 'Never was falsehood spoken by me before, O blessed lady,
even in jest. What need then be said of (such a solemn occasion as)
preparing sanctified food with the aid of Vedic formulae after igniting
t. fire? It was ordained of yore by Destiny, O amiable one! I have
ascertained it all by my penances. All the descendants of thy father will
be possessed of Brahmanic virtues.'
"Satyavati said, 'O puissant one, let our grandson be such, but, O
foremost of ascetics, let me have a son of tranquil pursuits.'
"Richika said, 'O thou of the fairest complexion, there is no
distinction, I conceive, between a son and a grandson. It will be, O
amiable one, as thou sayest.'
"Vasudeva continued, 'Then Satyavati brought forth a son in Bhrigu's race
who was devoted to penances and characterised by tranquil pursuits, viz.,
Jamadagni of regulated vows. Kusika's son Gadhi begot a son named
Viswamitra. Possessed of every attribute of a Brahmana, that son (though
born in the Kshatriya order) was equal to a Brahmana. Richika (thus)
begot Jamadagni, that ocean of penances. Jamadagni begot a son of fierce
deeds. The foremost of men, that son mastered the sciences, including the
science of arms. Like unto a blazing fire, that son was Rama, the
exterminator of the Kshatriyas. Having gratified Mahadeva on the
mountains of Gandhamadana, he begged weapons of that great god,
especially the axe of fierce energy in his hands. In consequence of that
unrivalled axe of fiery splendour and irresistible sharpness, he became
unrivalled on earth. Meanwhile the mighty son of Kritavirya, viz., Arjuna
of the Kshatriya order and ruler of the Haihayas, endued with great
energy, highly virtuous in behaviour, and possessed of a thousand arms
through the grace of (the great Rishi) Dattatreya, having subjugated in
battle, by the might of his own arms, the whole earth with her mountains
and seven islands, became a very powerful emperor and (at last) gave away
the earth unto the Brahmanas in a horse-sacrifice. On a certain occasion,
solicited by the thirsty god of fire, O son of Kunti, the thousand-armed
monarch of great prowess gave alms unto that deity. Springing from the
point of his shafts, the god of fire, possessed of great energy, desirous
of consuming (what was offered), burnt villages and towns and kingdoms
and hamlets of cowherds. Through the prowess of that foremost of men,
viz., Kritavirya of great energy, the god of fire burnt mountains and
great forests. Assisted by the king of the Haihayas, the god of fire,
caused by the wind to blaze forth with energy consumed the uninhabited
but delightful retreat of the high-souled Apava. Possessed of great
energy, Apava, O mighty-armed king, seeing his retreat consumed by the
powerful Kshatriya, cursed that monarch in wrath, saying, 'Since, O
Arjuna, without excepting these my specious woods, thou hast burnt them,
therefore, Rama (of Bhrigu's race) will lop off thy (thousand) arm. The
mighty Arjuna, however, of great prowess, always devoted to peace, ever
regardful of Brahmanas and disposed to grant protection (unto all class),
and charitable and brave, O Bharata, did not think of that curse
denounced on him by that high-souled Rishis. His powerful sons, always
haughty and cruel, in consequence of that course, became the indirect
cause of his death. The princes, O bull of Bharata's race, seize and
brought away the calf of Jamadagni's homa cow, without the knowledge of
Kritavirya, the ruler of the Haihayas. For this reason a dispute took
place between the high-souled Jamadagni (and the Haihayas). The puissant
Rama, the son of Jamadagni, filled with wrath, lopped off the arms of
Arjuna and brought back, O monarch, his sire's calf which was wandering
within the inner enclosures of the king's palace. Then the foolish son of
Arjuna, repairing together to the retreat of the high-souled Jamadagni,
felled with the points of their lances, O king, the head of the Rishi
from off his trunk while the celebrated Rama was out for fetching sacred
fuel and grass. Inflamed with wrath at the death of his father and
inspired with vengeance, Rama vowed to free the earth of Kshatriyas and
took up arms. Then that tiger among the Bhrigus, possessed of great
energy, putting forth his prowess, speedily slaughtered all the sons and
grandsons of Kritavirya. Slaughtering thousands of Haihayas in rage, the
descendent of Bhrigu, O king, made the earth miry with blood. Possessed
of great energy, he quickly reft the earth of all Kshatriyas. Filled then
with compassion, he retired into the woods. Afterwards, when some
thousands of years had passed away, the puissant Rama, who was wrathful
by nature, had imputations cast upon him (of cowardice). The grandson of
Viswamitra and son of Raivya, possessed of great ascetic merit, named
Paravasu, O monarch, began to cast imputations on Rama in public, saying,
'O Rama, were not those righteous men, viz., Pratardana and others, who
were assembled at a sacrifice at the time of Yayati's fall, Kshatriyas by
birth? Thou art not of true vows, O Rama! Thine is an empty boast among
people. Through fear of Kshatriya heroes thou hast betaken thyself to the
mountains. The descendant of Bhrigu, hearing these words of Paravasu,
once more took up arms and once more strewed the earth with hundreds of
Kshatriya bodies. Those Kshatriyas, however, O king, counting by
hundreds, that were spared by Rama, multiplied (in time) and became
mighty monarchs on earth. Rama once more slaughtered them quickly, not
sparing the very children, O king! Indeed, the earth became once more
strewn with the bodies of Kshatriya children of premature birth. As soon
as Kshatriya children were born, Rama slaughtered them. Some Kshatriya
ladies, however, succeeded in protecting their children (from Rama's
wrath). Having made the earth destitute of Kshatriyas for thrice seven
times, the puissant Bhargava, at the completion of a horse-sacrifice,
gave away the earth as sacrificial present unto Kasyapa. For preserving
the remnant of the Kshatriyas, Kasyapa, O king, pointing with his hand
that still held the sacrificial ladle, said these words, O great sage,
repair to the shores of the southern ocean. It behoveth thee not, O Rama,
to reside within (what is) my dominion.' At these words, Ocean suddenly
created for Jamadagni's son, on his other shore, a region called
Surparaka. Kasyapa also, O monarch, having accepted the earth in gift,
and made a present of it unto the Brahmanas, entered the great forest.
Then Sudras and Vaisyas, acting most wilfully, began to unite themselves,
O bull of Bharata's race, with the wives of Brahmanas. When anarchy sets
in on earth, the weak are oppressed by the strong, and no man is master
of his own property. Unprotected duly by Kshatriyas observant of virtue,
and oppressed by the wicked in consequence of that disorder, the earth
quickly sank to the lowest depths. Beholding the earth sinking from fear,
the high-souled Kasyapa held her on his lap; and since the great Rishi
held her on his lap (uru) therefore is the earth known by the name of
Urvi. The goddess earth, for protection's sake, gratified Kasyapa and
begged of him a king.
"The Earth said, 'There are, O, regenerate one, some foremost of
Kshatriyas concealed by me among women. They were born in the race of
Haihayas. Let them, O sage, protect me. There is another person of Puru's
race, viz., Viduratha's son, O puissant one, who has been brought up
among bears in the Rikshavat mountains. Another, viz., the son of
Saudasa, has been protected, through compassion, by Parasara of
immeasurable energy and ever engaged in sacrifices. Though born in one of
the regenerate orders, yet like a Sudra he does everything for that Rishi
and has, therefore, been named Sarvakarman (servant of all work). Sivi's
son of great energy, viz., Gopati by name, has been brought up in the
forest among kine. Let him, O sage, protect me. Pratardana's son, named
Vatsa of great might, has been brought up among calves in a cowpen. Let
that one of the royal order protect me. Dadhivahana's grandson and
Diviratha's son was concealed and protected on the banks of Ganga by the
sage Gautama. His name is Vrihadratha. Possessed of great energy and
adorned with numerous blessed qualities, that blessed prince has been
protected by wolves and the mountains of Gridhrakuta. Many Kshatriyas
belonging to the race of Maratta have been protected. Equal unto the lord
of Maruts in energy, they have been brought up by Ocean. These children
of the Kshatriya order have been heard of as existing in different
places. They are living among artisans and goldsmiths. If they protect me
I shall then stay unmoved. Their sires and grandsires have been slain for
my sake by Rama Of great prowess. It is my duty, O great sage, to see
that their funeral rites are duly performed. I do not desire that I
should be protected by my present rulers. Do thou, O sage, speedily make
such arrangements that I may exist (as before).'
"Vasudeva continued, 'The sage Kasyapa then, seeking out those Kshatriyas
of great energy whom the goddess had indicated, installed them duly as
kings (for protecting her). Those Kshatriya races that are now extent are
the progeny of those princes. That which thou hast questioned me, O son
of Panda, happened in days of yore even thus.'
"Vaisampayana continued, 'Conversing thus with Yudhishthira, that
foremost of righteous persons, the high-souled Yadava hero proceeded
quickly on that car, illumining all the points of the compass like the
divine Surya himself.'"
SECTION LI
"Vaisampayana said, 'King Yudhishthira, hearing of those feats of Rama,
became filled with wonder and said unto Janardana, O thou of Vrishni's
race, the prowess of the high-souled Rama, who in wrath had freed the
earth of Kshatriyas, was like that of Sakra himself. The scions of
Kshatriyas, troubled with the fear of Rama, were concealed (and brought
up) by kine, Ocean, leopards, bears and apes. Worthy of every praise is
this world of men and fortunate are they that reside in it where a feat,
that, was again so righteous, was accomplished by a. Brahmana.' After
this discourse was ended, those two illustrious persons, viz., Krishna of
unfading glory and Yudhishthira proceeded thither where the puissant son
of Ganga lay on his bed of arrows. They then beheld Bhishma stretched on
his arrowy bed and resembling in splendour the evening San covered with
his own rays. The Kuru hero was surrounded by many ascetics like he of a
hundred sacrifices by the deities of heaven. The spot on which he lay was
highly sacred, being situate on the banks of the river Oghavati.
Beholding him from a distance, Krishna and Dharma's royal son, and the
four Pandavas, and the other headed by Saradwat, alighted from their
vehicles and collecting their restless minds and concentrating all their
senses, approached the great Rishis. Saluting those foremost of Rishis
headed by Vyasa. Govinda and Satyaki and the others approached the son of
Ganga. Beholding Ganga's son of great ascetic merit, the Yadu and Kuru
princes, those foremost of men, took their seats, surrounding him. Seeing
Bhishma looking like a fire about to die out, Kesava with a rather
cheerless heart addressed him as follows.'
"Kesava said, 'Are thy perceptions now as clear as before? I hope thy
understanding, O foremost of eloquent men, is not clouded. I hope thy
limbs are not tortured by the pain arising from the wounds by shafts.
From mental grief also the body becomes weak. In consequences of the boon
granted to thee by thy sire, the righteous Santanu, thy death, O puissant
hero, depends on thy own will. I myself have not that merit in
consequence of which thou hast obtained this boon. The minutest pin
(inserted) within the body produces pain. What need then be said, O king,
of hundreds of arrows that have pierced thee? Surely, pain cannot be said
to afflict thee. Thou art competent, O Bharata, to instruct the very gods
regarding the origin and dissolution of living creatures. Possessed of
great knowledge, everything belonging to the Past, the Future, and the
Present, is well known to thee. The dissolution of created beings and the
reward of righteousness are well known to thee, O thou of great wisdom,
for thou art an ocean of virtue and duty. While living in the enjoyment
of swelling sovereignty, I beheld thee forgo female intercourse though
sound of limbs and perfectly hale and though surrounded by female
companions. Except Santanu's son Bhishma of great energy and firmly
devoted to righteousness, possessed of heroism and having virtue for the
only object of his pursuit, we have never heard of any other person in
the three worlds that could, by his ascetic power, though lying on a bed
of arrows and at the point of death, still have such a complete mastery
over death (as to keep it thus at bay). We have never heard of anybody
else that was so devoted to truth, to penances, to gifts, to the
performances of sacrifices, to the science of arms, to the Vedas, and to
the protection of persons soliciting protection, and that was so harmless
to all creatures, so pure in behaviour, so self-restrained, and so bent
upon the good of all creatures, and that was also so great a car-warrior
as thee. Without doubt, thou art competent to subjugate, on a single car,
the gods, Gandharvas, Asuras, Yakshas, and Rakshasas. O mighty-armed
Bhishma, thou art always spoken of by the Brahmanas as the ninth of the
Vasus. By thy virtues, however, thou hast surpassed them all and art
equal unto Vasava himself. I know, O best of persons, that thou art
celebrated for thy prowess, O foremost of beings, among even the very
gods. Among men on earth, O foremost of men, we have never seen nor heard
of any one possessed of such attributes as thee. O thou of the royal
order, thou surpassest the gods themselves in respect of every attribute.
By thy ascetic power thou canst create a universe of mobile and immobile
creatures. What need then be said of thy having acquired many blessed
regions by means of thy foremost of virtues? Dispel now the grief of the
eldest son of Panda who is burning with sorrow on account of the
slaughter of his kinsmen. All the duties that have been declared in
respect of the four orders about the four modes of life are well known to
thee. Everything again that is indicated in the four branches of
knowledge, in the four Hotras, O Bharata, as also those eternal duties
that are laid down in Yoga and Sankhya philosophy, the duties too of the
four orders and these duties that are not inconsistent with their
declared practices, - all these, along with their interpretations, O son
of Ganga, are known to thee. The duties that have been laid down for
those sprang from an intermixture of the four orders and those laid down
for particular countries and tribes and families, and those declared by
the Vedas and by men of wisdom, are all well known to thee. The subjects
of histories and the Puranas are all known to thee. All the scriptures
treating of duty and practice dwell in thy mind. Save thee, O bull among
men, there is no other person that can remove the doubts that may arise
in respect of those subjects of knowledge that are studied in the world.
With the aid of thy intelligence, do thou, O prince of men, drive the
sorrow felt by the son of Pandu. Persons possessed of so great and such
varied knowledge live only for comforting men whose minds have been
stupefied.'
"Vaisampayana said, 'Hearing those words of Vasudeva of great
intelligence, Bhishma, raising his head a little, said these words with
joined hands.'
"Bhishma said, 'Salutations to thee, O divine Krishna! Thou art the
origin and thou art the dissolution of all the worlds. Thou art the
Creator and thou art the Destroyer. Thou, O Hrishikesa, art incapable of
being vanquished by any one. The universe is the handiwork. Thou art the
soul of the universe and the universe hath sprung from thee. Salutations
to thee! Thou art the end of all created things. Thou art above the five
elements. Salutations to thee that art the three worlds and that art
again above the three worlds. O lord of Yogins, salutations to thee that
art the refuge of everything. O foremost of beings, those words which
thou hast said regarding me have enabled me to behold thy divine
attributes as manifest in the three worlds. (In consequence of that
kindness), O Govinda, I also behold thy eternal form. Thou standest
shutting up the seven paths of the Wind possessed of immeasurable energy.
The firmament is occupied by thy head, and the earth by thy feet. The
points of the compass are thy two arms, and the Sun is thy eye, and Sakra
constitutes thy prowess. O thou of unfading glory, thy Person, attired in
yellow robes that resemble the hue of the Atasi flower, seem to us to be
like a cloud charged with flashing of lightning. Think of that, O best of
gods, which would be good, O thou of lotus eyes, for my humble self, that
am devoted to thee, that seek thy protection, and that am desirous of
obtaining a blissful end.'
"Vasudeva said, 'Since, O bull among men, thy devotion to me is very
great, for this, O prince, I have displayed my celestial form to thee. I
do not, O foremost of kings, display myself unto one that is not devoted
to me, or unto a devotee that is not sincere, or unto one, O Bharata,
that is not of restrained soul. Thou art devoted to me and art always
observant of righteousness. Of a pure heart, thou art always
self-restrained and ever observant of penances and gifts. Through thy own
penances, O Bhishma, thou art competent to behold me. Those regions, O
king, are ready for thee whence there is no return.[156] Six and fifty
days, O foremost one of Kuru's race, still remain for thee to live!
Casting off thy body, thou shalt then, O Bhishma, obtain the blessed
reward of thy acts. Behold, those deities and the Vasus, all endued with
forms of fiery splendour, riding on their cars, are waiting for thee
invisibly till the moment of the sun's entering on northerly course.
Subject to universal time, when the divine Surya turns to his northerly
course, thou, O foremost of men, shalt go to those regions whence no man
of knowledge ever returns to this earth! When thou, O Bhishma, wilt leave
this world for that, all Knowledge, O hero, will expire with thee. It is
for this, that all these persons, assembled together, have approached
thee for listening to discourses on duty and morality. Do thou then speak
words of truth, fraught with morality and Yoga, unto Yudhishthira who as
firm in truth but whose learning has been clouded by grief on account of
the slaughter of his kinsmen, and do thou, by this, quickly dispel that
grief of his!'
SECTION LII
"Vaisampayana said, 'Hearing these words of Krishna fraught with Morality
and profit, Santanu's Bhishma, answered him in the following words.
"Bhishma said, 'O master of all the worlds, O mighty-armed one, O Siva, O
Narayana, O thou of unfading glory, hearing the words spoken by thee I
have been filled with joy. But what words (of instruction), O master of
speech, can I say in thy presence, when especially in all the subjects of
speech have been dealt with in the speech?[157] Whatever in either world
should be done or is done, proceeds from thy intelligent self, O god!
That person who is competent to discourse on the subject of heaven in the
presence of the chief of the gods himself is competent to discourse on
the interpretation of morality and pleasure and profit and salvation in
thy presence. My mind, O slayer of Madhu, is exceedingly agitated by the
pain of arrow-wounds. My limbs are weak. My understanding is not clear. I
am so afflicted, O Govinda, by these shafts resembling poison or fire
that I have not power to utter anything. My strength is abandoning me. My
life-breaths are hastening to leave me. The very vitals of my body are
burning. My understanding is clouded. From weakness my utterance is
becoming indistinct. How then can I venture to speak? O enhancer of (the
glory of) Dasarha's race, be gratified with me. O mighty-armed one, I
will not say anything. Pardon me (for my unwillingness). The very master
of speech (Vrihaspati), in speaking in thy presence, will be overcome by
hesitation. I cannot any longer distinguish the points of the compass,
nor the sky from the earth! Through thy energy, O slayer of Madhu, I am
only barely alive. Do thou, therefore, thyself speak for the good of king
Yudhishthira the just, for thou art the ordainer of all the ordinances.
How, O Krishna, when thou, the eternal creator of the universe, art
present, can one like me speak (on such subjects) like a disciple in the
presence of the preceptor?'
"Vasudeva said, 'The words spoken by thee are worthy of thee that art the
foremost one of Kuru's race, thee that art endued with great energy, thee
that art of great soul, and thee that art possessed of great patience and
conversant with every subject. Regarding what hast thou said unto me
about the pain of thy arrow-wounds, receive, O Bhishma, this boon that I
grant thee, O puissant one, from my grace. Discomfort and stupefaction
and burning and pain and hunger and thirst shall not, O son of Ganga,
overcome thee, O thou of unfading glory! Thy perceptions and memory, O
sinless one, shall be unclouded.[158] The understanding shall not fail
thee. The mind, O Bhishma, freed from the qualities of passion and
darkness, will always be subject to the quality of goodness, like the
moon emerged from the clouds. Thy understanding will penetrate whatever
subject connected with duty, morality, or profit, thou wilt think upon. O
tiger among kings, obtaining celestial vision, thou wilt, O thou of
immeasurable prowess, succeed in beholding the four orders of created
things. Endued with the eye of knowledge, thou wilt, O Bhishma, behold,
like fishes in a limpid stream, all created things that thou mayst
endeavour to recollect!'
"Vaisampayana continued, 'Then those great Rishis, with Vyasa amongst
them, adored Krishna with hymns from the Richs, the Yajuses, and the
Samans. A celestial shower of flowers belonging to every season fell on
that spot where he of Vrishni's race, with Ganga's son and the son of
Pandu were. Celestial instruments of every kind played in the welkin and
the tribes of Apsaras began to sing. Nothing of evil and no portent of
any evil kind were seen there. An auspicious, pleasant, and pure breeze,
bearing every kind of fragrance, began to blow. All the points of the
compass became clear and quiet, and all the animals and birds began to
rove in peace. Soon after, like a fire at the extremity of a great
forest, the divine Surya of a thousand rays was seen to descend to the
west. The great Rishis then, rising up, saluted Janardana and Bhishma and
king Yudhishthira. Upon this, Kesava, and the sons of Pandu, and Satyaki,
and Sanjaya, and Saradwata's son Kripa, bowed in reverence to those
sages. Devoted to the practice of righteousness, those sages, thus
worshipped by Kesava and others, speedily proceeded to their respective
abodes, saying, 'We will return tomorrow.' After this, Kesava and the
Pandavas, saluting Bhishma and circumambulating him, ascended their
handsome cars. Those heroes then proceeded, accompanied by many other
cars decked with golden Kuvaras, and infuriated elephants looking like
mountains and steeds fleet as Garudas, and foot-soldiers armed with bows
and weapons. That army, moving with great speed, proceeded in two
divisions, one in the van and the other in the rear of those princes. The
scene resembled the two currents of the great river Narmada at the point
where it is divided by the Rikshavat mountains standing across it.
Gladdening that great host, the divine Chandramas rose before it in the
firmament, once more inspiring with moisture, by his own force, the
terrestrial herbs and plants whose juice had been sucked up by the Sun.
Then that bull of Yadu's race and the sons of Pandu, entering the (Kuru)
city whose splendour resembled that of the city of Indra itself,
proceeded to their respective mansions like tired lions seeking their
caves.'"
SECTION LIII
"Vaisampayana said, 'The slayer of Madhu, retiring to his bed, slept
happily. Awaking when half a Yama was wanting to usher in the day, he
addressed himself to contemplation. Fixing all his senses, he meditated
on the eternal Brahma. Then a batch of well-trained and sweet-voiced
persons, conversant with hymns and the Puranas, began to utter the
praises of Vasudeva, that lord of all creatures and creator of the
universe. Others, marking time by clapping of hands, began to recite
sweet hymns, and vocalists began to sing. Conch-shells and drums were
blown and beaten by thousands. The delightful sound of Vinas, Panavas,
and bamboo flutes was heard. The spacious mansion of Krishna, in
consequence thereof, seemed to laugh with music. In the palace of king
Yudhishthira also sweet voices were heard, uttering auspicious wishes,
and the sound of songs too and musical instruments. Then he of Dasarha's
race performed his ablutions. Joining his hands, the mighty-armed hero of
unfading glory silently recited his secret mantras, and kindling a fire
poured libations of clarified butter upon it. Giving away a thousand kine
unto a thousand Brahmanas all of whom were fully conversant with the four
Vedas, he caused them to utter benedictions upon him. Touching next
diverse kinds of auspicious articles and beholding himself in a clear
mirror, Krishna addressed Satyaki, saying, 'Go, O descendant of Sini, and
repairing to Yudhishthira's abode, ascertain whether that king of great
energy is dressed for visiting Bhishma.' At these words of Krishna,