श्रीमद्भागवतमहापुराणम्
प्रथम: स्कन्ध:
अथ नवम: अध्याय:
सूत उवाच -
Soota said -
इति भीत: प्रजाद्रोहात्सर्वधर्मविवित्सया ।
ततो विनशनं प्रागाद् यत्र देवव्रतोऽपतत् ॥१॥
इति भीत: प्रजा-द्रोहात्-
thus (being) afraid of public's wrath
सर्व-धर्म विवित्सया
all sacred duties, eager to know
तत: विनशनम् प्रागात्
then to Kurukshetra proceeded
यत्र देवव्रत:-अपतत्
where Devavrata (Bhishma) lay
Thus, Yudhishtthira, being afraid of the wrath of the public, wanted to know all about the various sacred duties, and so he went to Kurukshetra where Devavrata (Bhishma) lay on his bed of arrows.
तदा ते भ्रातर: सर्वे सदश्वै: स्वर्णभूषितै: ।
अन्वगच्छन् रथैर्विप्रा व्यासधौम्यादयस्तथा ॥२॥
तदा ते भ्रातर: सर्वे
at that time, they brothers all
सद्-अश्वै: स्वर्ण-भूषितै:
with good horses with gold decorated
अन्वगच्छन् रथै:-
followed with chariots
विप्रा: व्यास-धौम्य-
O Braahmanas! Vyaasa Dhaumya
आदय:-तथा
and others
At that time all the brothers of Yudhishtthira followed him on chariots adorned with gold and driven by good horses. O Braahmanas! Vyaasa Dhaumya and other sages also went along.
भगवानपि विप्रर्षे रथेन सधनंजय: ।
स तैर्व्यरोचत नृप: कुबेर इव गुह्यकै: ॥३॥
भगवान्-अपि विप्रर्षे
Lord Krishna also, O Shaunaka!
रथेन स-धनंजय:
by a chariot, along with Arjuna
स: तै:-व्यरोचत
he, with them looked glorious
नृप:
the king (Yudhishtthira)
कुबेर: इव गुह्यकै:
Kuber as with Yakshas
O Shaunaka! Lord Krishna also went there in a chariot along with Arjuna. He, King Yudhishtthira looked glorious with them, as Kuber with Yakshas.
दृष्ट्वा निपतितं भूमौ दिवश्च्युतमिवामरम् ।
प्रणेमु: पाण्डवा भीष्मं सानुगा: सह चक्रिणा ॥४॥
दृष्ट्वा निपतितम् भूमौ
seeing, lying on the ground
दिव:-च्युतम्-इव-अमरम्
from heaven fallen, like god
प्रणेमु: पाण्डवा:
made obeisance the Paandavas
भीष्मम् स-अनुगा:
to Bheeshma along with attendants
सह चक्रिणा
(and) with Shri Krishna
Seeing Bheeshma lying on the ground like a god fallen from heaven, the Paandavas along with their attendents and with Shri Krishna, made obeisance to him.
तत्र ब्रह्मर्षय: सर्वे देवर्षयश्च सत्तम ।
राजर्षयश्च तत्रासन् द्रष्टुं भरतपुङ्गवम् ॥५॥
तत्र ब्रह्मर्षय: सर्वे
there the Braahmana sages all
देवर्षय:-च सत्तम
celestial sages, O Shaunaka!
राजर्षय:-च
and royal sages
तत्र-आसन् द्रष्टुम्
there were to see
भरत-पुङ्गवम्
Bharata's foremost
O Shaunaka! Then at that time, all the Braahman sages, the celestial sages and the royal sages had come to see Bheeshma, the foremost of the Bharatas.
पर्वतो नारदो धौम्यो भगवान् बादरायण: ।
बृहदश्वो भरद्वाज: सशिष्यो रेणुकासुत: ॥६॥
पर्वत: नारद: धौम्य:
Parvata, Naarada, Dhaumya
भगवान् बादरायण:
Divine Veda Vyaasa
बृहदश्व: भरद्वाज:
Brihadashwa, Bharadwaaja
सशिष्य: रेणुका-सुत:
with pupils, Renuka's son (Parashuraama)
Parvata, Naarada, Dhaumya, divine Veda Vyaasa, Brihadashwa, Bharadwaaja with his pupils, and Renuka's son Parashuraam.
वसिष्ठ इन्द्रप्रमदस्त्रितो गृत्समदोऽसित: ।
कक्षीवान् गौतमोऽत्रिश्च कौशिकोऽथ सुदर्शन: ॥७॥
वसिष्ठ: इन्द्रप्रमद:-
Vasishtha, Indrapramada,
त्रित: गृत्समद:-असित:
Trita, Gritsamada, Asita
कक्षीवान् गौतम:-
Kaksheevaana, Gautama,
अत्रि:-च कौशिक:-
Atri and Kaushika,
अथ सुदर्शन:
and then Sudarshana
Vasishtha, Indrapramada, Trita, Gritsamada, Asita, Kaksheevaana, Gautama, Atri, Kaushika and then Sudarshana.
अन्ये च मुनयो ब्रह्मन् ब्रह्मरातादयोऽमला: ।
शिष्यैरुपेता आजग्मु: कश्यपाङ्गिरसादय: ॥८॥
अन्ये च मुनय:-
and other sages
ब्रह्मन्
O Shaunaka!
ब्रह्मरात-आदय:-अमला:
Brahmaraata and others holy
शिष्यै:-उपेता आजग्मु:
pupils along with came
कश्यप-अङ्गिरस-आदय:
Kashyapa Angirasa and others
O Shaunaka! And other holy sages Brahmaraata, Kashyapa and Angirasa also came along with their pupils.
तान् समेतान् महाभागानुपलभ्य वसूत्तम: ।
पूजयामास धर्मज्ञो देशकालविभागवित् ॥९॥
तान् समेतान्
them gathered
महाभागान्-उपलभ्य
the blessed (ones) receiving,
वसूत्तम: पूजयामास धर्मज्ञ:
Bheeshma honoured, knower of right conduct
देश-काल-विभाग-वित्
place and time conditions knowing
Bheeshma, who knew the rules of right conduct received the blessed ones who had gathered there, and honoured them respectfully as per place and occasion.
कृष्णं च तत्प्रभावज्ञ आसीनं जगदीश्वरम् ।
हृदिस्थं पूजयामास माययोपात्तविग्रहम् ॥१०॥
कृष्णम् च तत्-प्रभावज्ञ:
and Krishna, His glory knowing
आसीनम् जगदीश्वरम्
sitting, the Lord of the Universe
हृदिस्थम् पूजयामास
stationed in his heart, worshipped
मायया-उपात्त-विग्रहम्
by Maaya had taken a form
Bheeshma, worshipped Shri Krishna, knowing His glory,Who was sitting beside him, and was also stationed in his heart,The Lord of the Universe, Who had taken form by His own Maayaa.
पाण्डुपुत्रानुपासीनान् प्रश्रयप्रेमसंगतान् ।
अभ्याचष्टानुरागास्त्रैरन्धीभूतेन चक्षुषा ॥११॥
पाण्डु-पुत्रान्-उपासीनान्
to the Paandavas, sitting close by
प्रश्रय-प्रेम-संगतान्
humbleness and love mixed
अभ्याचष्ट-अनुराग-अस्त्रै:-
said , with love tears
अन्धीभूतेन चक्षुषा
blinded eyes
Bheeshma, whose eyes were blinded by tears of affection, looked at the Paandavas, who were sitting close by, with modesty and love, and said to them ..
अहो कष्टमहोऽन्याय्यं यद्यूयं धर्मनन्दना: ।
जीवितुं नार्हथ क्लिष्टं विप्रधर्माच्युताश्रया: ॥१२॥
अहो कष्टम्-
' How painful
अहो-अन्याय्यम्
'How unjust
यत्-यूयम् धर्म-नन्दना:
that you, the children of righteousness
जीवितम् न-अर्हथ क्लिष्टम्
to live did not deserve in suffering
विप्र-धर्म-अच्युत-आश्रया:
to Braahmanas, righteousness, to Krishna dedicated
It is painful and it is unjust that you people who led a life of righteousness, and were dedicated towards Braahmans, righteousness and to Krishna, should have lived a life of suffering.
संस्थितेऽतिरथे पाण्डौ पृथा बालप्रजा वधू: ।
युष्मत्कृते बहून् क्लेशान् प्राप्ता तोकवती मुहु: ॥१३॥
संस्थिते-अतिरथे पाण्डौ
having died the warrior, Paandu,
पृथा बाल-प्रजा वधू:
Prithaa, (with) small children, the bride
युष्मत्-कृते
for your sake
बहून् क्लेशान्
many hardships
प्राप्ता तोकवती मुहु:
faced, the young, again and again
After the warrior Pandu died, the young bride Pritha, was left with you children, tender of age. For your sake she had to face many hardships, time and again.
सर्वं कालकृतं मन्ये भवतां च यदप्रियम् ।
सपालो यद्वशे लोको वायोरिव घनावलि: ॥१४॥
सर्वम् काल-कृतम् मन्ये
all Time created, I believe,
भवताम् च यत्-अप्रियम्
of you, and that (which) was undesirable
स-पाल: यत्-वशे
with the guardians, as is controlled
लोक: वायो:-इव
the world, by wind as
घन-अवलि:
is clouds' cluster
I believe that, all that was undesireable for you, is attributable to Time (Providence). Because along with the gaurdians, the world is controlled by Time, just as the cluster of clouds is controlled by the wind.
यत्र धर्मसुतो राजा गदापाणिर्वृकोदर: ।
कृष्णोऽस्त्री गाण्डिवं चापं सुहृत्कृष्णस्ततो विपत् ॥१५॥
यत्र धर्म-सुत: राजा
where Dharma's son (Yudhishtthira) is king
गदा-पाणि:-वृकोदर:
mace holding is Bheema
कृष्ण:-अस्त्री
Arjuna the archer
गाण्डिवम् चापम्
Gaandeeva the bow
सुहृत्-कृष्ण:-तत: विपत्
friend Krishna, then, adversity
Where Dharma's son, Yudhishtthira is the king, Bheema weilds the mace, Arjuna is the archer, Gaandeeva is the bow, and friend is Shri Krishna, there is adversity?
न ह्यस्य कर्हिचिद्राजन् पुमान् वेद विधित्सितम् ।
यद्विजिज्ञासया युक्ता मुह्यन्ति कवयोऽपि हि ॥१६॥
न हि-अस्य कर्हिचित्-
not indeed His any
राजन् पुमान् वेद
O King! Gentleman knows
विधित्सितम्
intentions
यत्-विजिज्ञासया
which inquisitiveness
युक्ता मुह्यन्ति
holding, bewildered
कवय:-अपि हि
learned (men) also become
O King Yudhishtthira! No gentleman can know His, Krishna's intentions. Holding inquisitiveness for which, even learned men become bewildered.
तस्मादिदं दैवतन्त्रं व्यवस्य भरतर्षभ ।
तस्यानुविहितोऽनाथा नाथ पाहि प्रजा: प्रभो ॥१७॥
तस्मात्-इदम् दैव-तन्त्रम्
therefore, this, God's Providence
व्यवस्य भरत-ऋषभ
knowing, O Bharata chief!
तस्य-अनुविहित:-
that following
अनाथा: नाथ
of the shelter less, shelter!
पाहि प्रजा: प्रभो
protect the people, O Master!
O Bharata chief! Therefore knowing this to be God's will, follow it, and O Master and Ruler! Protect the shelterless people.
एष वै भगवान् साक्षादाद्यो नारायण: पुमान् ।
मोहयन्मायया लोकं गूढश्चरति वृष्णिषु ॥१८॥
एष: वै भगवान् साक्षात्-
This (Krishna) indeed is God Himself,
आद्य: नारायण: पुमान्
Prime Naaraayana Person
मोहयन्-मायया लोकम्
deluding by Maaya the world
गूढ:-चरति वृष्णिषु
incognito lives (among) the Vrishnees
This Shri Krishna is God Himself, the Prime Person, Naaraayana. He lives incognito among the Vrishnees, deluding the world with His Maayaa.
अस्यानुभावं भगवान् वेद गुह्यतमं शिव: ।
देवर्षिर्नारद: साक्षाद्भगवान् कपिलो नृप ॥१९॥
अस्य-अनुभावम्
His mysterious glory
भगवान् वेद
Lord knows
गुह्यतमम् शिव:
most secret Shiva
देवर्षि:-नारद:
celestial sage Naarada
साक्षात्-भगवान्
Himself Lord
कपिल: नृप
Kapila, O King!
O King Yudhishtthira! No one knows of His most secret and misterious glory, except Lord Shiva, the celestial sage Naarada and Lord Kapila Himself.
यं मन्यसे मातुलेयं प्रियं मित्रं सुहृत्तमम् ।
अकरो: सचिवं दूतं सौहृदादथ सारथिम् ॥२०॥
यम् मन्यसे मातुलेयम्
whom (you) believe (to be) maternal brother
प्रियम् मित्रम् सुहृत्तमम्
dear friend, greatest well-wisher
अकरो: सचिवम्
made (Him) your counsellor
दूतम् सौहृदात्-
messenger, out of love
अथ सारथिम्
and then charioteer
Whom you believe to be your maternal uncle's son, your dear friend, your greatest well-wisher, and out of affection Whom you made your councellor, your massanger and then also your charioteer.
सर्वात्मन: समदृशो ह्यद्वयस्यानहंकृते: ।
तत्कृतं मतिवैषम्यं निरवद्यस्य न क्वचित् ॥२१॥
सर्व-आत्मन: सम-दृश:
in the universal soul, (with an) even perception
हि-अद्वयस्य-अनहंकृते:
and without another, egoless
तत्-कृते: मति:-वैषम्यम्
them because of in the mind diversity
निरवद्यस्य
of the unblemished
न क्वचित्
is not at all
In the mind of The Universal Soul, Who has an even perception, Who has no second, Who is egoless blemishless, there is no diversity because of other divergents.
तथाप्येकान्तभक्तेषु पश्य भूपानुकम्पितम् ।
यन्मेऽसूंस्त्यजत: साक्षात्कृष्णो दर्शनमागत: ॥२२॥
तथा-अपि-एकान्त-
then even, centred,
भक्तेषु पश्य
in (His) devotees, look
भूप-अनुकम्पितम्
O King! Compassion
यत्-मे-असून्-त्यजत:
that my life giving up
साक्षात्-कृष्ण: दर्शनम्-आगत:
in person Krishna, in my sight has come
Yet, O King! Look, at His unparalleled compassion for His devotees, that, just as I am giving up my life, Krishna Himself has come to see me.
भक्त्याऽवेश्य मनो यस्मिन् वाचा यन्नाम कीर्तयन् ।
त्यजन् कलेवरं योगी मुच्यते कामकर्मभि: ॥२३॥
भक्त्या-आवेश्य मन:
with devotion encompassed mind
यस्मिन् वाचा
in Whom by speech
यत्-नाम कीर्तयन्
Whose name chanting
त्यजन् कलेवरम् योगी
leaving body, a Yogi
मुच्यते काम-कर्मभि:
is released of desires and actions
A Yogi, when leaving his body, whose mind with devotion is fixed on Him, and who by speech chants His name, is released of desires and past actions.
स देवदेवो भगवान् प्रतीक्षतां कलेवरं यावदिदं हिनोम्यहम् ।
प्रसन्नहासारुणलोचनोल्लसन्मुखाम्बुजो ध्यानपथश्चतुर्भुज: ॥२४॥
स: देव-देव: भगवान्
He Lord of gods, The Lord
प्रतीक्षताम्
stay on
कलेवरम् यावत्-इदम्
body till this
हिनोमि-अहम्
shed off I
प्रसन्न-हास-
pleasant smiling
अरुण-लोचन-
reddish eyed
उल्लसत्-मुख-अम्बुज:
beaming lotus faced
ध्यान-पथ:-
the path to meditation
चतुर्भुज:
four armed
May That Lord, who is the Lord of the gods, who has a beaming lotus-like face with reddish eyes and a pleasant smile, who is four armed and is the path to meditation, stay on, untill I shed my body.
स्ऊत उवाच -
Soota said -
युधिष्ठिरस्तदाकर्ण्य शयानं शरपञ्जरे ।
अपृच्छद्विविधान्धार्मानृषीणां चानुशृण्वताम् ॥२५॥
युधिष्ठिर:-तत्-आकर्ण्य
Yudhishtthira, that hearing
शयानम् शर-पञ्जरे
lying on the arrow bed
अपृच्छत्-विविधान्-धर्मान्-
asked of different (courses of) conduct
ऋषीणाम् च-अनुशृण्वताम्
and as the sages also listened
When Yudhishtthira heard this, he asked Bheeshma, who was lying on the arrow bed, about the various courses of conduct, even as the sages were present and hearing.
पुरुषस्वभावविहितान् यथावर्ण यथाश्रमम् ।
वैराग्यरागोपाधिभ्यामाम्नातोभयलक्षणान् ॥२६॥
पुरुष-स्वभाव-विहितान्
by peoples' temperament categorised
यथा-वर्ण यथा-आश्रमम्
as per social grade, as per stage in life
वैराग्य-राग-उपाधिभ्याम्-
dispassion and passion describing
आम्नात-उभय-लक्षणान्
named both characteristics
The two names, Pravritti and Niviritti, describing the passionate and the dispassionate characteristics, categorised according to peoples' tempraments, as per the social grades and stages in life, were described by Bheeshma.
दानधर्मान् राजधर्मान् मोक्षधर्मान् विभागश: ।
स्त्रीधर्मान् भगवद्धर्मान् समासव्यासयोगत: ॥२७॥
दान-धर्मान् राज-धर्मान्
rules of charity, monarch's duties
मोक्ष-धर्मान् विभागश:
(for) liberation conduct, with their sections
स्त्री-धर्मान् भगवत्-धर्मान्
women's duties, (towards) the Lord, the conduct
समास-व्यास योगत:
briefly and in detail with
Bheeshma, propounded the rules of charity, a monarch's duties, conduct coducive for liberation, with their sections. Also the duties of women, the conduct requiered to worship the Lord, in brief and in detailed form.
धर्मार्थकाममोक्षांश्च सहोपायान् यथा मुने ।
नानाख्यानेतिहासेषु वर्णयामास तत्त्ववित् ॥२८॥
धर्म-अर्थ-काम-मोक्षान्-च
dharma, wealth, sensuous enjoyments, liberation, and
सह-उपायान् यथा मुने
with the means, at length, O Muni!
नाना-आख्यान-इतिहासेषु
various incidents and stories (citing)
वर्णयामास तत्त्ववित्
explained, The knower of Truth
O Muni! The knower of Truth, Bheeshma, expounded - Dharma, religious merit, Artha - worldly riches, Kaama -sensuous enjoyments, and Moksha -liberation, along with the means to achieve them. He also cited many incidents and stories to explain them.
धर्म प्रवदतस्तस्य स काल: प्रत्युपस्थित: ।
यो योगिनश्छन्दमृत्योर्वाञ्छितस्तूत्तरायण: ॥२९॥
धर्म प्रवदत:-तस्य
Dharma, explaining, as he was
स: काल: प्रत्युपस्थित:
that Time arrived
य: योगिन:-छन्द-मृत्यो:-
which the Yogis, at will death
वाञ्छित:-तु-उत्तरायण:
desired, indeed, (when) the Sun moves towards North
As Bheeshma was discoursing on Dharma, that Time arrived, for which the Yogis who want death at will, wait for. That Time is when the Sun starts to move towards the North.
तदोपसंहृत्य गिर: सहस्रणीर्विमुक्तसङ्ग मन आदिपूरुषे ।
कृष्णे लसत्पीतपटे चतुर्भुजे पुर:स्थितेऽमीलितदृग्व्यधारयत् ॥३०॥
तदा-उपसंहृत्य गिर:
then winding up (his) speech
सहस्रणी:-
the leader of thousands of warriors (Bheeshma)
विमुक्त-सङ्गम्
devoid of attachments
मन: आदि-पूरुषे
mind in The Primal Person
कृष्णे
Krishna
लसत्-पीत-पटे
in flowing yellow garbs
चतुर्भुजे पुर:-स्थितेऽ
four armed standing in front
अमीलित-दृग्-व्यधारयत्
unwinking eyed, fixed
The leader of thousands of warriors, Bheeshma, then wound up his speech. He, then, fixed his mind which was devoid of attachments and his unwinking eyes on the four armed Primal Person, standing in front, dressed in flowing yellow silk robes.
विशुद्धया धारणया हताशुभस्तदीक्षयैवाशु गतायुधव्यथ: ।
निवृत्तसर्वेन्द्रियवृत्तिविभ्रमस्तुष्टाव जन्यं विसृजञ्जनार्दनम् ॥३१॥
विशुद्धया धारणया
by pure concentration
हत-अशुभ:-
vanished sins
तत्-ईक्षया-एव-आशु
by Him watching alone soon
गत-आयुध-व्यथ:
left all weapon (inflicted) pain
निवृत्त-सर्व-इन्द्रिय-
collecting all the senses
वृत्ति-विभ्रम:-
and wishful wanderings
तुष्टाव
extolled
जन्यम् विसृजन्-
life giving up
जनार्दनम्
Lord Janaardana
By pure concentration, all left over sins of Bheeshma vanished, and his weapon inflicted pain ceased by watching Him alone. He then collected all his senses and wishful wanderings, and as he cast off his body, he extalled the Lord Janaardana.
श्री भीष्म उवाच -
Bheeshma said -
इति मतिरुपकल्पिता वितृष्णा भगवति सात्वतपुङ्गवे विभूम्नि ।
स्वसुखमुपगते क्वचिद्विहर्तुं प्रकृतिमुपेयुषि यद्भवप्रवाह: ॥३२॥
इति मति:-उपकल्पिता
this mind, (I) offer,
वितृष्णा भगवति
desire less, to the Lord,
सात्वत-पुङ्गवे विभूम्नि
the foremost of the Yadus, omniscient
स्व-सुखम्-उपगते
in his own bliss revelling
क्वचित्-विहर्तुम्
at times to sport
प्रकृतिम्-उपेयुषि
Maaya accepts
यत्-भव-प्रवाह:
(so that) may creation continue
I now offer my desireless mind to The Lord, the foremost of the Yadus, Who is omniscient and revells in His own bliss, and at time accepts Maayaa to carry on His sport so that the flow of creation may continue.
त्रिभुवनकमनं तमालवर्णं रविकरगौरवराम्बरं दधाने ।
वपुरलककुलावृताननाब्जं विजयसखे रतिरस्तु मेऽनवद्या ॥३३॥
त्रि-भुवन-कमनम्
to the three worlds charming
तमाल-वर्णम्
like Tamaal (tree) dark
रवि-कर-गौर-
Sun's beams like bright
वर-अम्बरम् दधाने
beautiful robes adorning
वपु:-अलक-कुल-
countenance (with) curly locks
आवृत-आनन-अब्जम्
around face lotus like
विजयसखे
O Arjuna's friend!
रति:-अस्तु
love may be
मे-अनवद्या
mine motiveless
O friend of Arjuna! Dark like the Tamaala tree,You are charming to the three worlds, and adorn robes bright like the beams of the Sun. Your lotus like face has curly locks around it. O Krishna! May my motiveless love be for You.
युधि तुरगरजोविधूम्रविष्वक्कचलुलितश्रमवार्यलंकृतास्ये ।
मम निशितशरैर्विभिद्यमानत्वचि विलसत्कवचेऽस्तु कृष्ण आत्मा ॥३४॥
युधि तुरग-रज:-
in the battle, horses' hooves' sand
विधूम्र-विष्वक्-
dusty flowing
कच-लुलित-श्रम-वारि-
hair around labour perspiration
अलंकृत-आस्ये
covered face
मम निशित-शरै:-
by my charged arrows
विभिद्यमान-त्वचि
pierced skin
विलसत्-कवचे-
adorned with armour
अस्तु कृष्ण आत्मा
may in Krishna be (my) soul
May my soul rest in Krishna, whose hair is dusty and disshevelled by the sand raised by the horses' hooves in the battle field, surrounds the face which is bedecked by effort induced perspiration and whose skin perieced by arrows charged by me and who adorns an armour.
सपदि सखिवचो निशम्य मध्ये निजपरयोर्बलयो रथं निवेश्य ।
स्थितवति परसैनिकायुरक्ष्णा हृतवति पार्थसखे रतिर्ममास्तु ॥३५॥
सपदि सखि-वच: निशम्य
immediately, friend's words following
मध्ये निज-परयो:-
in the middle of own and the other
बलयो: रथम् निवेश्य
army, chariot driving
स्थितवति पर-सैनिक-आयु:-
stood, enemy soldiers' life
अक्ष्णा हृतवति
by a glance cutting (short)
पार्थसखे
O Arjuna's friend
रति:-मम-अस्तु
love mine may develop
O Arjuna's friend! Following your friend's words, You immediately drove the chariot in the middle of Your own and the enemy's army, and stood there cutting short the life spans of the enemy soldiers by Your mere glance. May my love towards You develop.
व्यवहितपृतनामुखं निरीक्ष्य स्वजनवधाद्विमुखस्य दोषबुद्ध्या ।
कुमतिमहरदात्मविद्यया य: चरणरति: परमस्य तस्य मेऽस्तु ॥३६॥
व्यवहित-पृतना-मुखम्
the leading, army heads
निरीक्ष्य स्वजन-वधात्-
perceiving, by kin folk's killing
विमुखस्य दोष-बुद्ध्या
not inclined, in mis-conception
कुमतिम्-अहरत्-
wrong notion, dispelled
आत्म-विद्यया य:
by spiritual knowledge, Who
चरण-रति: परमस्य
feet love of the Ultimate
तस्य मे-अस्तु
His may be mine
Arjuna, having inspected the armies with their generals, saw that they were his own kin folk and was disinclined to kill them, because of his mis-conception (about the nature of the war). Krishna dispelled his wrong notion by imparting spiritual knowledge to him. May my love for the feet of That Supreme Being develop.
स्वनिगममपहाय मत्प्रतिज्ञामृतमधिकर्तुमवप्लुतो रथस्थ: ।
धृतरथचरणोऽभ्ययाच्चलद्गुर्हरिरिव हन्तुमिभं गतोत्तरीय ॥३७॥
स्व-निगमम्-अपहाय
own vow leaving
मत्-प्रतिज्ञाम्-ऋतम्-अधिकर्तुम्-
my vow, to prove true
अवप्लुत: रथस्थ:
jumped from the chariot
धृत-रथ-चरण:-
holding the chariot's wheel
अभ्ययात्-चलत्-गु:-
pounced (towards me), trembling the earth
हरि: इव हन्तुम्-इभम्
like a lion to kill an elephant
गत-उत्तरीय
dropping (His) upper-garment
Krishna, to prove my vow true, gave up His own vow, and jumped from the chariot holding a chariot wheel, trembling the earth, pounced on me, as a lion would pounce on an elephant to kill him, dropping his upper garment in the process.
शितविशिखहतो विशीर्णदंश: क्षतजपरिप्लुत आततायिनो मे ।
प्रसभमभिससार मद्वधार्थं स भवतु मे भगवान् गतिर्मुकुन्द: ॥३८॥
शित-विशिख-हत:
(He) with sharp arrows pierced
विशीर्ण-दंश: क्षतज-परिप्लुत:
broken armour, blood bathed
आततायिन: मे
the rogue by me
प्रसभम्-अभिससार
suddenly darted forth
मत्-वध-अर्थम्
to kill me
स: भवतु मे भगवान्
may He be, my Lord
गति:मुकुन्द:
the saviour Mukunda.
That Lord Mukund who was pierced by the sharp arrows, shot by me the rogue, whose armour was broken and who was bathed in blood, yet, inspite of Arjuna's detterring Him, who suddenly darted towards me to kill me, may He be my saviour.
विजयरथकुटुम्ब आत्ततोत्रे धृतहयरश्मिनि तच्छ्रियेक्षणीये ।
भगवति रतिरस्तु मे मुमूर्षोर्यमिह निरीक्ष्य हता गता: सरूपम् ॥३९॥
विजय-रथ-कुटुम्बे
in Arjuna's chariot protecting
आत्त-तोत्रे
holding the whip
धृत-हय-रश्मिनि
(and in the other hand) holding the horses' reins
तत्-श्रिया-ईक्षणीये
in that most charming sight
भगवति रति:-अस्तु
of the Lord, may the passion be
मे मुमूर्षो:-
in me, the death willing
यम्-इह् निरीक्ष्य
which (sight) here witnessing
हता: गता: सरूपम्
killed, (on this battle field) attained Saaroopya
In the moment of my approaching death, may my passion be for the most charming sight, where, Krishna, holds a whip in one hand and the reins of the horses in the other hand, to, at will protect the chariot of Arjuna. Those who fell dead on this battle field, witnessing this sight, have attained Saaroopya Mukti.
ललितगतिविलासवल्गुहास प्रणयनिरीक्षणकल्पितोरुमाना: ।
कृतमनुकृतवत्य उन्मदान्धा: प्रकृतिमगन् किल यस्य गोपवध्व: ॥४०॥
ललित-गति-विलास-
(His) charming gait, graceful movements
वल्गु-हास: प्रणय-निरीक्षण
sweet smile, amorous glances
कल्पित-उरु-माना:
(witnessing) feeling greatly honoured
कृतम्-अनुकृतवत्य
doing imitation (of His sports)
उन्मद-अन्धा:
by infatuation blinded
प्रकृतिम्-अगन्
(Whose) nature acquired
किल यस्य
indeed Whose
गोप-वध्व:
the cowherd women
Krishna's charming gait, graceful movements, sweet smile and amorous glances were exclusively witnessed by the cowherd women, (during the Raasa Leelaa). They were greatly honoured and blinded with infatuation and imitated His sports, and thus acquired His nature.
मुनिगणनृपवर्यसंकुलेऽन्त: सदसि युधिष्ठिरराजसूय एषाम् ।
अर्हणमुपपेद ईक्षणीयो मम दृशिगोचर एष आविरात्मा ॥४१॥
मुनि-गण-नृप-वर्य-
the host of sages and kings foremost
संकुले-अन्त: सदसि
gathered inside the assembly
युधिष्ठिर राजसूय
(at) Yudhishtthira's Raajasooya sacrifice
एषाम् अर्हणम्-उपपेदे
their worship received
ईक्षणीय:
(That He) worth beholding
मम दृशि-गोचर:
in my sight's path
एष: आविरात्मा
That He was appeared
During the Raajasooya sacrifice performed by Yudhishtthira, his assembly hall was full of hosts of sages and the foremost of the kings. Krishna, The One and Only worthy of being seen, was worshipped by them all. That He, has appeared in the path of my vision.
तमिममहमजं शरीरभाजां हृदि हृदि धिष्ठितमात्मकल्पितानाम् ।
प्रतिदृशमिव नैकधार्कमेकं समधिगतोऽस्मि विधूतभेदमोह: ॥४२॥
तम्-इमम्-अहम्-अजम्
Him This, I, Unborn
शरीर-भाजाम्
of embodied creatures
हृदि हृदि धिष्ठितम्-
in their hearts is enthroned,
आत्म-कल्पितानाम्
by Him, of those created
प्रतिदृशम्-इव
to every eye, just as
नैकधा-अर्कम्-
not in one form, Sun
एकम् समधिगत:-अस्मि
one, take refuge in, I
विधूत-भेद-मोह:
expelling all diversities and attachments.
This Him, The Unborn Krishna, is enthroned in the hearts of all the embodied creatures who are created by Him. Just as the Sun is One but takes up different forms for different eyes, He is One. I take refuge in That One, expelling all diversities and attachments.
सूत उवाच -
Soota said -
कृष्ण एवं भगवति मनोवाग्दृष्टिवृत्तिभि: ।
आत्मन्यात्मानमावेश्य सोऽन्त: श्वास उपारमत् ॥४३॥
कृष्णे एवम् भगवति
in Krishna, thus, The Lord
मन:-वाक्-दृष्टि-वृत्तिभि:
mind, speech, vision and senses
आत्मनि-आत्मानम्-आवेश्य
in the Self his self merged,
स:-अन्त: श्वास:
(and) he, (his) last breath with,
उपारमत्
expired
Thus Bheeshma, in The Lord Shri Krishna merged his mind, speech and all visual senses, and in The Soul his soul and expired with his last breath.
सम्पद्यमानमाज्ञाय भीष्मं ब्रह्मणि निष्कले ।
सर्वे बभूवुस्ते तूष्णीं वयांसीव दिनात्यये ॥४४॥
सम्पद्यमानम्-
merged
आज्ञाय भीष्मम्
knowing Bheeshma
ब्रह्मणि निष्कले
in Brahma, the indivisible
सर्वे बभूवु:-ते तूष्णीम्
everyone became, they silent
वयांसि-इव दिन-अत्यये
birds like, at day's end
Knowing that Bheeshma had merged into the indivisible Brahma, everyone of them became silent, like the birds at the end of the day.
तत्र दुन्दुभयो नेदुर्देवमानववादिता: ।
शशंसु: साधवो राज्ञां खात्पेतु: पुष्पवृष्टय: ॥४५॥
तत्र दुन्दुभय: नेदु:-
there, drums were sounded
देव-मानव-वादिता:
by gods and men beaten
शशंसु: साधव: राज्ञाम्
praised the pious among the kings
खात्-पेतु: पुष्प-वृष्टय:
from sky fell flower showers
There, the drums sounded, beaten by gods and human beings. The pious among the kings applauded, and showers of flowers rained from the sky.
तस्य निर्हरणादीनि सम्परेतस्य भार्गव।
युधिष्ठिर: कारयित्वा मुहूर्तं दु:खितोऽभवत् ॥४६॥
तस्य निर्हरण-आदीनि
his cremation, ceremonies,
सम्परेतस्य भार्गव
of the dead body, O Shaunaka
युधिष्ठिर: कारयित्वा
Yudhishtthira having got done
मुहूर्तम् दु:खित:-अभवत्
for some time, was sorrowful
O Shaunaka! After having done the cremation rites of his dead body, Yudhishtthira was sorrowful for some time.
तुष्टुवुर्मुनयो हृष्टा: कृष्णं तद्गुह्यनामभि: ।
ततस्ते कृष्णहृदया: स्वाश्रमान् प्रययु: पुन: ॥४७॥
तुष्टुवु:-मुनय: हृष्टा:
sang praises the sages with delight
कृष्णम् तत्-गुह्य-नामभि:
Krishna's with His secret names
तत:-ते कृष्ण-हृदया:
then they, Krishna hearted
स्व-आश्रमान् प्रययु: पुन:
own hermitages, went back
The sage who had gathered there, sang the praise of Krishna with his secret names. Then, with Krishna in their hearts, they all went back to their own hermitages.
ततो युधिष्ठिरो गत्वा सहकृष्णो गजाह्वयम् ।
पितरं सान्त्वयामास गान्धारीं च तपस्विनीम् ॥४८॥
तत: युधिष्ठिर:
then Yudhishtthira
गत्वा सह-कृष्ण:
went with Krishna
गजाह्वयम्
to Hastinaapura
पितरम् सान्त्वयामास
and uncle consoled
गान्धारीम् च तपस्विनीम्
and Gaandhaari pious
Then, Yudhishtthira went to Hastinaapura along with Shri Krishna. There he consoled his uncle Dhritaraashtra, and pious Gaandhaari.
पित्रा चानुमतो राजा वासुदेवानुमोदित: ।
चकार राज्यं धर्मेण पितृपैतामहं विभु: ॥४९॥
पित्रा च-अनुमत: राजा
and by uncle's permission, king
वासुदेव-अनुमोदित:
Vaasudeva's approval
चकार राज्यम् धर्मेण
ruled the kingdom, with righteousness
पितृ-पैतामहम् विभु:
from father and grandfather (inherited), the capable
And then the capable king Yudhishtthira ruled his ancestral kingdom with righteousness with the permission of his uncle and also with the approval of Vaasudeva.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथम स्कन्धे
युधिष्ठिरराज्यप्रलम्भो नाम नवम: अध्याय: ॥९॥
Thus ends the ninth discourse entitled 'Recovery of the throne by Yudhishtthira,' in Book One of the great and glorious Bhaagavata-Puraana.