Chapter 9 - Yudhiṣṭhira’s Acquisition of Kingdom

[Sanskrit text for this chapter is available]

Sūta said:

1. Thus, being afraid of disaffection of the subjects Yudhiṣṭhira, with a desire to know religious duties of all (kinds), proceeded to the battlefield^[1] (Kurukṣetra) where Devavrata^[2] (Bhīṣma) was lying.

2. Then all the brothers riding in chariots decorated with gold and drawn by excellent horses followed him along with Brāhmaṇas like Vyāsa, Dhaumya^[3] and others.

3. Oh Brāhmaṇa sage! The Lord (Kṛṣṇa) accompanied by, Arjuna (followed him) in a chariot. With them (in their company) the king appeared (glorious) like Kubera^[4] (the God of wealth) surrounded by Guhyakas^[5] (his attendants).

4. Seeing Bhīṣma lying on the ground like a god fallen from the Heaven, Pāṇḍavas along with their followers and Kṛṣṇa (lit. the holder of the discus) bowed (to him).

5.^[6] Of greatest saint! All Brāhmaṇa sages, divine sages and royal sages assembled there to see (Bhīṣma) the prominent one among the Bhārata clan.

6. Parvata^[7] Nārada^[8], Dhaumya^[9], the venerable Bādarāyaṇa (Vyāsa)^[10], Bṛhadaśva^[11], Bharadvāja^[12], and the son of Reṇuka^[13] (Paraśurāma) along with his disciples.

7. Vasiṣṭha^[14], Indrapramada^[15], Trita^[16], Gṛtsamada^[17], Asita^[18], Kakṣīvān^[19], Gautama^[20], Atri^[21], Kauśika^[22] and then Sudarśana’^[23].

8. Oh Brāhmaṇa! And other sages like Brahmarata (Śuka)^[24] and others like Kaśyapa^[25], Aṅgirasas^[26] (and others) arrived there along with their disciples.

9. Seeing that those great personages have assembled to visit him, the greatest of Vasus (Bhīṣma) who knew religious duties and understood the proper behaviour suitable to particular time and place^[27] respectfully received them.

10. And (Bhīṣma) who knew the superhuman power of Kṛṣṇa, the Lord of the Universe who has assumed human form by His power called Māyā^[28] (Illusion) and who (though) occupying the hearts (of all) was sitting (by his side) worshipped him (Kṛṣṇa).

11. With his eyes blinded with tears of affection, he spoke to the sons of Pāṇḍu who sat near him with humility and love.

12. “Oh sons of Dharma! Alas how painful! How much unjust! You who have resorted to Brāhmaṇas, religious duties and Acyuta (Kṛṣṇa) do not deserve to lead such a miserable life!

13. When the unrivalled chariot-fighter Pāṇḍu passed away, with young offspring, my daughter-in-law Pṛthā (Kuntī) whose children were very young, was frequently subjected to great sufferings for your sake^[29].

14. And I think whatever unpleasent (has happened to you) is brought about by Time (Fate) under whose influence lies all the world along with its guardians^[30] of the quarters (of the world) just as a row of clouds under the control of the wind.

15. (Can there be calamity) where the king is the son of Dharma (Yudhiṣṭhira), Bhīma (wolf-bellied one) with a mace in hand, the dark-coloured hero (Arjuna) the bearer of the Gāṇḍīva bow and the knower of missiles and (having) Kṛṣṇa as a well-wisher?

16. Oh King! No body really could divine the intentions (lit. desire to do-certain things) of this (Kṛṣṇa). As a matter of fact, even learned people who try with a desire to fathom it become perplexed.

17. Therefore, concluding (deciding) that all this is in the power of the Providence, Oh King! Lord (of the people) the most excellent Bharata! protect these protectionless subjects in compliance of His orders.

18. This venerable Lord is veritable Nārāyaṇa the Primeval Man who deluding the world with his power called Māyā (illusion) moves incognito among the Vṛṣṇis.

19. Oh King! Lord Śiva, the divine sage Nārada, the venerable lord Kapila know his (Kṛṣṇa’s) secret-most prowess.

20. He whom you regard as maternal-cousin, a dear friend and the best well-wisher and to whom out of good feelings you employed as a counsellor, an emissary and a charioteer, is Nārāyaṇa Himself.

21. There never has been any change in his mind (regarding the dignity or otherwise) for acts performed by him (who is) the Soul of all, who is impartial, without a second, free from ego, and free from all sins.

22. (In spite of Kṛṣṇa’s being equal to all), Oh protector of the earth! Look at his compassion on (his) staunch devotees that Kṛṣṇa himself has appeared before me, when I am giving up life.

23. While concentrating the mind upon whom with devotion, and repeating whose name by words, a Yogi, who quits his body, becomes liberated from desires and actions.

24. Let the venerable four-armed God of gods whose lotus-like face is beaming with gracious (pleasing) smile and reddish eyes and who is the object of meditation, wait till I cast off this mortal frame (body).”

Sūta said:

25. On hearing that (speech of Bhīṣma), Yudhiṣṭhira asked (questions on) various (types of religious) duties (to Bhīṣma) who was lying in the bed of arrows (lit. cage of arrows) while the sages were listening.

26. Oh sage! (Bhīṣma) the philosopher, described to him the religious duties prescribed according to the nature of men and those according to castes and stages of life; duties of two-fold characteristics (viz. those characterised by Pravṛtti or active participation in worldly life and those characterised by Nivṛtti or abstention from worldly activities) due to attachment (rāga) and non-attachment (vairāgya) as (they, i.e. duties, have been) handed down in the sacred books (Vedas) (āmnāta).

27. [He explained] briefly and in details rules (duties) regarding charities, kingship, (laws pertaining to) the path of liberation, (duties) of women and those pertaining to the Bhāgavata religion.

28. (He described) the four goals of human life, viz. righteousness, attainment of worldly prosperity, Love and Liberation, along with the means to attain them as exemplified in different histories and legends.

29. While he was explaining religious duties, the time of the Summer solstice (as) longed for by Yogis who have the power to die as per their pleasure, also drew near.

30. Then (Bhīṣma), the leader of the thousands (of charioteers) concluded his speech. With his eyes unclosed, he fully concentrated his mind completely free from attachment, on the Primeval Man, the four-armed Kṛṣṇa with shining yellow garments, standing before him.

31. Bhīṣma whose sin was destroyed^[31] by his purest concentration of mind^[32] and whose pangs of wounds caused by weapons had immediately been removed (subsided) by his (Kṛṣṇa’s favourable) glance^[33] and the movements of whose sensory organs had stopped and the delusion (regarding the identity of the mind and the body) disappeared and who was (about) to quit this body praised Janārdana, i.e. Kṛṣṇa (as follows):

32. “Thus (at the time of my death) my mind free from thirst (i.e. desire for enjoyment of the fruition of actions) is fixed in the venerable Lord (Kṛṣṇa) the best in the Sātvata (Yādava) clan, who is overfull of abundance (lit. has surpassed abundance), and is full of ecstatic happiness that is inherent in Him, and who sometimes with a desire to play, associated himself with Prakṛti^[34] or Māyā (illusion), from which starts the stream of worldly existence.

33. Immaculate be my devotion to the friend of Vijaya (Arjuna), i.e. Kṛṣṇa, who has assumed a body most fascinating in three worlds, with Tamāla (tree) like complexion, wearing spotless garment yellow like the rays of the morning Sun, and lotus-like face covered with pendent locks of hair.

34. May my mind be (concentrated) in Kṛṣṇa whose face was bedecked with drops of perspiration scattered by his hair flowing in all directions, (appearing) grey with dust (kicked up by the hoofs) of horses in the battle, and with his armour glittering with the dint of my keen-edged arrows piercing his body (lit. skin).

35. May my love be (fixed) on Pārtha’s (Arjuna’s) friend who, immediately after listening to the words (of request) of his friend, posted his chariot between the two armies, his and his enemy’s, (and who as it were) carried away the lives (the life-spans) of the hordes of the enemy by a glance of his eyes.

36. Let my love be upon the feet of the Lord who by his spiritual knowledge (power) removed the wrong knowledge (understanding) [of Arjuna] who at the sight of the head (i.e. the leaders) of the (enemy) army at a distance, became averse to kill his kith and kin, thinking that to be a wrong act.

37. In order to (enable me to) carry out my vow, in supersession of his own (regarding non-participation in the battle with arms), he who was seated in a chariot jumped out, and carrying the wheel of a chariot and shaking the earth and with his upper garment fallen away, attacked me like a lion killing an elephant.

38. May the Lord Mukunda who being pierced by sharpened arrows, was bathed in blood, as his armour shattered; who in order to kill me, violently attacked me (rushed at me) who was endeavouring to kill him, be my shelter.

39. Let my devotion be in the Lord who treats the chariot of Arjuna as a member of his family, who has taken a whip (in his hand) and held the reins of the horses (in another), whose splendour is worth looking at, while I am lying at the door of death, as those who were killed after having a look at him, attain his resemblance in form.

40. [Let my love be on Kṛṣṇa] by imitating whose actions became verily merged with him, the cowherdesses who have performed the great worship by (their) graceful movements, amorous gestures, sweet smiles, solicitous looks, though (they were thus) blind with fatuation (for him).

41. This (Universal) Soul who, being attractive to look at, was endowed with the place of honour (agra-pūjā) in the assembly crowded with sages and prominent kings at the time of the Rājasūya sacrifice of Yudhiṣṭhira, has manifested himself to me (lit. my sight).

42. I who have shed off differences (dualism—bheda) and delusion (moha), have attained to him, the unborn (aja), enthroned in (each and every) heart of beings (corporate beings){GL_NOTE::} created by him just as the Sun (though one) appears different to every (individual) onlooker.”

Sūta said:

43. In this way, having merged himself with Lord Kṛṣṇa with the functions of his mind, speech, sight, he (Bhīṣma) ceased to breathe within.

44. Knowing that Bhīṣma is being merged with the attributeless Brahman, all kept quiet like birds after sunset.

45. There was a beating of drums by men and gods. The good ones among the kings praised him. Flowers were showered down from heaven (the sky).

46. Oh Bhārgava (Śaunaka of the Bhṛgu clan), Yudhiṣṭhira having got performed the funeral rites etc. of the deceased (Bhīṣma) became mournful awhile.

47. Then (after the death of Bhīṣma), sages pleased Kṛṣṇa by (reciting) his sacred (guhya) names and with their hearts pleased and devoted to Kṛṣṇa they went back to their hermitages.

48. Then Yudhiṣṭhira along with Kṛṣṇa went to Hastināpura and consoled his uncle (Dhṛtarāṣṭra) and miserable Gāndhārī.

49. Then as per order of the uncle (Dhṛtarāṣṭra) and the consent of Vāsudeva, the powerful Yudhiṣṭhira ruled his ancestral kingdom as per religious precepts.

Footnotes and references:

[1]:

Vinaśana—Although Bhāvāratha Dīpikā and Padaratnāvalī identify this with Kurukṣetra, Siddhāntapradīpa identifies it with the spot where Bhīṣma fell from his chariot in the battle (“yatra devavrato bhīṣmo rathad apatad vinaśanam... kuru- kṣetrāntargataṃ sthānam/” Bhāgavata Purāṇa 1.9.1.

[2]:

Devavrata—Lit. an observer of religious vows; an epithet of Bhīṣma, the 8th son of Śantanu and Gaṅgā; and heir to the throne of Hastināpura after his father; to enable his father to marry Satyavatī, he renounced his claim to the throne and vowed not to marry or beget children; he came to be known as Bhīṣma due to this dreadful vow; after his father’s death, he installed Satyavatī’s son Vicitravīrya on the throne and got him married to two princesses of Kāśirāja; afterwards when Vicitravīrya died childless, he advised Satyavatī to persuade her daughter-in- laws to have issues by niyoga and Bhīṣma became the guardian of his nephews and grandsons; in the great Bhārata war, he was the first commander-in-chief of the Kaurava army. On the tenth day of the battle, Arjuna being shielded by Śikhaṇḍin, pierced Bhīṣma with innumerable arrows and Bhīṣma fell down from his chariot only to be upheld from the ground by “the bed of darts”. Due to the boon given to him by Śantanu, Bhīṣma could choose the time of his death. He survived 58 days after this. When Yudhiṣṭhira approached him after the war, he delivered to him several didactic discourses on all aspects of religion. At last when the Sun crossed the vernal equinox, he cast off his mortal coil with his mind fixed on God. Bhīṣma was an ideal hero noted for his continence, wisdom, firmness of resolve and devotion to God.

(ASD. 407, DHM., 53-55 and Purāṇa Index. II. 566-67).

[3]:

Dhaumya—The family priest of Pāṇḍavas; was invited for Yudhiṣṭhira’s Rājasūya sacrifice; accompanied Pāṇḍavas in their exile in the forest; followed Yudhiṣṭhira on a visit to the dying Bhīṣma. (Purāṇa Index. II. 185)

[4]:

Kubera—The god of riches; the ruler of the city of Alakā in the north; the head of demi-gods like the Yakṣas, Guhyakas and Kinnaras; traditionally he is regarded as a custodian of gold, silver, precious stones and such treasures.

[5]:

Guhyakas—A class of demigods who, like the Yakṣas, wait on Kubera and guard his treasure. (ASDP. 190).

[6]:

Bhāvārtha-dīpikā-prakāśa distinguishes between the classes of sages as follows: Brāhmaṇa sages emphasize both Work and Knowledge; sages among gods emphasize knowledge and give second priority to Work or actions; sages among kings lay stress on penance and protect their subjects.

[7]:

Parvata—A nephew of Nārada; visited Bhīṣma while he lay on his “dart-bed”. Generally mentioned as a heavenly sage along with Nārada.—(Bhāratīya Paurāṇika Kośa 179, Purāṇa Index. II, 301. Bhāratavarṣīya Prācīna Caritra Kośa 569-70)

[8]:

Nārada—See note 79.

[9]:

Dhaumya—See note 274.

[10]:

Bādarāyaṇa (Vyāsa)—See note 19.

[11]:

Bṛhadaśva—According to Purāṇa Index. 2. 492, he was the son of Saha- deva and father of Bhānumat; called on the dying Bhīṣma. In the Mahābhārata, he is said to have narrated the story of Nala to Yudhiṣṭhira, taught him the technique of gambling by dice. (Bhāratīya Paurāṇika Kośa 213).

[12]:

Bharadvāja—Son of Bṛhaspati; was invited for the Rājasūya of Yudhiṣṭhira; called on the dying Bhīṣma; later he came to see King Parīkṣita when he was practising his Prāyopaveśa. (Purāṇa Index.II.541-42).

[13]:

Son of Reṇukā—Paraśurāma.

[14]:

Vasiṣṭha—Lit. “the wealthiest”. A celebrated Vedic sage to whom many hymns are ascribed. In the Bhāgavata Purāṇa, he is a mind-born son of god Brahmā in the Svāyambhuva epoch (manvantara). In the present epoch (manvantara), he was again born from god Brahmā; married Arundhatī; had 100 sons who were killed by Viśvāmitra. He tried to commit suicide but the rivers Vipāś and Śatadru did not drown him. He was the family priest of Ikṣvākus. The detail of the struggle between Vasiṣṭha and Viśvāmitra is given in the Mahābhārata, the Rāmāyaṇa and the purāṇas. The feud started with Viśvāmitra’s futile attempt to carry away Vasiṣṭha’s wish-yielding cow Nandinī and ended with his attainment of the status of a Brāhmaṇa sage (Brahmarṣitva) and Vasiṣṭha’s recognition of Viśvāmitra as such and Viśvāmitra’s paying due honour to his former rival.—(DHM. 339-42, Bhāratīya Paurāṇika Kośa 280)

[15]:

Indrapramada—A sage who called on Bhīṣma lying on his bed of arrows (Bhāratīya Paurāṇika Kośa 32).

[16]:

Trita—According to Nirukta a Vedic seer connected with Gṛtsamada family. In the Mahābhārata he is said to have been pushed in a well by his brothers to appropriate his cows, but was saved by gods. He was invited to Yudhiṣṭhira’s Rājasūya sacrifice; he called on Bhīṣma in his death-bed.—(Bhāratavarṣīya Prācīna Caritra Kośa. 399-400, Purāṇa Index. 2.43, DHM. 321-22).

[17]:

Gṛtsamada—A sage who called on dying Bhīṣma. His identity with the famous Ṛgvedic seer and other sages of the same name is unconfirmed. For details about other Gṛtsamadas vide Bhāratavarṣīya Prācīna Caritra Kośa. 322-23, DHM. 114, Bhāratīya Paurāṇika Kośa 94).

[18]:

Asita—A famous sage who called on dying Bhīṣma; was invited for Yudhiṣṭhira’s Rājasūya; came to Syamanta-pañcaka to see Kṛṣṇa; accompanied Kṛṣṇa to Mithilā; acted as a sacrificial priest at Kṛṣṇa’s sacrifice in Kurukṣetra.—(Purāṇa Index. 1.136, Bhāratīya Paurāṇika Kośa26, Bhāratavarṣīya Prācīna Caritra Kośa, 88-89).

[19]:

Kakṣīvān—Originally a Vedic sage connected with the worship of Aśvins; an Aṅgiras and seer of mantras; called on Bhīṣma while he was lying on his bed of darts.—(Bhāratavarṣīya Prācīna Caritra Kośa. 181, Purāṇa Index. 1.296, DHM. 139-40).

[20]:

Gautama—Purāṇa Index. mentions 16 sages of this name. This Gautama who came to see dying Bhīṣma, is said to have called on Parīkṣit engaged in Prāyopaveśa (fast unto death).—Purāṇa Index. 1.556-57.

[21]:

Atri—Purāṇa Index. mentions 7 sages of this name (Purāṇa Index. 1. 41-42). He is regarded as the son of Brahmā and father of Dattātreya; taught ānvīkṣiki to Alarka, Prahlāda and others; visited Bhīṣma in his deathbed; came to see Parīkṣit practising prāyopaveśa.

[22]:

Kauśika—Purāṇa Index. 1. 473-74 enumerates 11 sages of this name while Bhāratavarṣīya Prācīna Caritra Kośa. 286-87 mentions 20 persons of this name. About the sage mentioned in this verse both regard him as a sage who called on dying Bhīṣma.

[23]:

Sudarśana—A sage who visited Bhīṣma in his death-bed. Other 10 persons of the same name mentioned in Bhāratīya Paurāṇika Kośa 349-50 are different.

[24]:

Brahmarata alias Śuka—Son of Vyāsa; a yogin from his birth. He was initiated in spiritual lore by Bahulāśva Janaka of Mithilā; was taught the Bhāgavata Purāṇa by Vyāsa which he narrated to king Parīkṣit while he observed prāyopaveśa (fast unto death).

[25]:

Kaśyapa—Out of the 7 Kaśyapas mentioned in Purāṇa Index. 1. 341-42, the sage mentioned here was a contemporary of Kṛṣṇa; was invited for Yudhiṣṭhira’s Rājasūya sacrifice; came to Syamantapañcaka to see Kṛṣṇa; one of the sages who left tor Piṇḍāraka; met by Takṣaka on his way to king Parīkṣit.—(Purāṇa Index. 1.342 also Bhāratīya Paurāṇika Kośa 55).

[26]:

Aṅgirasas—A contemporary of Kṛṣṇa; with his pupils visited Bhīṣma lying on his bed of arrows; came to see Kṛṣṇa at Syamantapañcaka; went to Dvārakā to request Kṛṣṇa to return to Vaikuṇṭha; came to see Parīkṣit practising prāyopaveśa.

The remaining 10 persons of the same name given in Purāṇa Index. 1.22-24 are different.—Purāṇa Index. 1.22-23.

[27]:

By his mind and words due to his physical inability to get up—Śr.

[28]:

Māyā—This word is highly ambiguous. Brahma Sūtra iii.2.3 compares it with dreams but commentators argue that world is not māyā as dreams are. Bhāskara takes it as “artha-pratyaya-śūnyatva”, with Śaṅkara it is “dṛṣṭa-naṣṭa-svarūpatva”, with Rāmānuja“as caryātmakatva” and “sarva-bhavana-samartya” with Vallabha. Instead of entering into the disputations of different schools of Vedānta, I have translated as “the power of Brahma called Māyā”, though sometimes it is simply translated as “Illusion”.

Verse 9: The portions marked with asterisks are the interpretations given by commentators mentioned in the brackets e.g. Padaratnāvalī Bhāvāratha Dīpikā

[29]:

Kramasandarbha. on verses 12-14 differs: “It is very distressing to think that although you are the son of Dharma, you consider yourself unworthy of living. Moreover, being the refuge of Brāhmaṇas, it is also distressing to think and improper on your parts to consider that you are not fit to live.

[30]:

Sa-pālaḥ [sapāla]—Along with the guardian deities of the eight cardinal points. They are as follows: Indra of the East, Agni (Fire) of the South-east, Yama of the South, Nirṛti of the South-east, Varuṇa of the West, Vāyu (wind) or Marut of the North-west, Kubera of the North, Īśāna or Śiva of the North-east.

[31]:

hatāśubhaḥ—‘The Fate that was delaying his union with God’—Bhāgavata Candrikā, Siddhāntapradīpa

[32]:

dhāraṇā—‘Fixed attention’—

Patañjali defines it as ‘Binding the mind-stuff to a place’ (deśabandhas’ cittasya dhāraṇā—Yoga Sūtra 3.1).

Vyāsa explains, “Binding of the mind-stuff, only insofar as it is fluctuation to some place” like the heart-lotus or the tip of the nose or to an external object is Dhāraṇā. Viṣṇu Purāṇa and Nāradīya Purāṇa recommend Viṣṇu for such objects of concentration.

Woods—The Yoga Sūtras of Patañjali p. 203-04.

[33]:

īkṣayā—‘By the mere sight of Kṛṣṇa’—Bhāgavata Candrikā

[34]:

Prakṛti—The Sāṃkhyas regarded this as the evolver of the universe and called it Pradhāna. It is translated as Nature or Matter as opposed to Spirit (Puruṣa). Later on, it came to be regarded as the personified will of the Supreme Being and the proto-type of the female sex, identified with Māyā or illusion and the Śakti or the energy of the deity.

Bhāvāratha Dīpikā interprets this as ‘Yoga Māyā’. Dowson—HMP, 240.