Bhisma Parva



Chapter One



The Bhagavad-gita



For Commentary on Bhagavad-gita one should read the Bhagavad-gita As It Is by
his Divine Grace A.C. Bhaktivedanta Swami Prabhupada.



Thus both the armies stood ready for combat, and they faced each other like
two gigantic oceans. The whole earth had concentrated her warriors on this
sacred Kurukshetra field, so huge was the army of both parties. Only women and
children were left in their homes. The Kurus, the Pandavas and the Somakas made
certain rules of warfare before the battle. Persons who were equal should fight
against each other. And if having fought fairly, the combatants withdraw, there
should be no fear of another attack. A chariot fighter should fight with a
chariot fighter, and one riding on an elephant should fight with another riding
on an elephant. One riding on a horse should fight with an enemy riding on a
horse, and infantry soldiers should fight with infantry soldiers. No warrior
should strike another who is not prepared or panic stricken. One who was
engaged with another, or one seeking shelter, or one retreating, one whose
weapon was rendered unfit, or one who had no armor was never to be attacked.
Those who carried drums and those who blew conches, should never be assaulted.

Upon seeing those vast armies ready for combat, Vyasadeva, the son of
Satyavati, went to see his son, Dhritarastra, in Hastinapura. Vyasa then
informed him, "O King, the clutches of death have fallen on your sons and the
other monarchs in this great battle. They will all perish like flies in a fire.
Therefore, do not lament. If you wish to see the battle, I will give you the
proper vision."

"O best of the rishis," Dhritarastra replied, "I don't want to see the
slaughter of my kinsmen. I will, however, hear about this great battle from
another." Vyasa then gave a benediction to Sanjaya that he could envision the
whole battlefield. He would have knowledge of everything, manifest or
concealed, and happening by day or night. Even the thoughts of the mind would
be known to Sanjaya.

"The fame of the Pandavas and the Kauravas," Vyasa prophesied, "shall be known
for an eternity. Do not give way to grief, O King, for this slaughter cannot be
prevented. It has been predestined. Regarding victory, it is where there is
righteousness. They who desire victory do not conquer by means of brutal force
as much as by truthfulness, compassion and virtue. As the sage Narada stated,
'Wherever there is Krishna, there will certainly be victory.' Krishna is the
Supreme Personality of Godhead, and if He protects the Pandava army, no one,
including all the gods and demons combined, can defeat Him. Even if He does not
take up any arms, by His energies, He will cause the annihilation of their
forces." After speaking thus, Vyasadeva left the palace of his son.



Bhagavad-gita: Chapter One

Observing the Armies



Dhrtarastra said: O Sanjaya, after my sons and the sons of Pandu assembled in
the place of pilgrimage at Kuruksetra, desiring to fight, what did they do?

Sanjaya said: O King, after looking over the army arranged in military
formation by the sons of Pandu, King Duryodhana went to his teacher and spoke
the following words. O my teacher, behold the great army of the sons of Pandu,
so expertly arranged by your intelligent disciple the son of Drupada. Here in
this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great
fighters like Yuyudhana, Virata and Drupada. There are also great, heroic,
powerful fighters like Dhrstaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and
Saibya. There are the mighty Yudhamanyu, the very powerful Uttamauja, the son
of Subhadra and the sons of Draupadi. All these warriors are great chariot
fighters. But for your information, O best of the brahmanas, let me tell you
about the captains who are especially qualified to lead my military force.
There are personalities like you, Bhisma, Karna, Krpa, Asvatthama, Vikarna and
the son of Somadatta called Bhurisrava, who are always victorious in battle.
There are many other heroes who are prepared to lay down their lives for my
sake. All of them are well equipped with different kinds of weapons, and all
are experienced in military science. Our strength is immeasurable, and we are
perfectly protected by Grandfather Bhisma, whereas the strength of the
Pandavas, carefully protected by Bhima, is limited. All of you must now give
full support to Grandfather Bhisma, as you stand at your respective strategic
points of entrance into the phalanx of the army. Then Bhisma, the great valiant
grandsire of the Kuru dynasty, the grandfather of the fighters, blew his
conchshell very loudly, making a sound like the roar of a lion, giving
Duryodhana joy. After that, the conchshells, drums, bugles, trumpets and horns
were all suddenly sounded, and the combined sound was tumultuous. On the other
side, both Lord Krsna and Arjuna, stationed on a great chariot drawn by white
horses, sounded their transcendental conchshells. Lord Krsna blew His
conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the
voracious eater and performer of herculean tasks, blew his terrific conchshell,
called Paundra. King Yudhisthira, the son of Kunti, blew his conchshell, the
Ananta-vijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. That
great archer the King of Kasi, the great fighter Sikhandi, Dhrstadyumna,
Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the
others, O King, such as the mighty-armed son of Subhadra, all blew their
respective conchshells. The blowing of these different conchshells became
uproarious. Vibrating both in the sky and on the earth, it shattered the hearts
of the sons of Dhrtarastra. At that time Arjuna, the son of Pandu, seated in
the chariot bearing the flag marked with Hanuman, took up his bow and prepared
to shoot his arrows. O King, after looking at the sons of Dhrtarastra drawn in
military array, Arjuna then spoke to Lord Krsna these words. Arjuna said: O
infallible one, please draw my chariot between the two armies so that I may see
those present here, who desire to fight, and with whom I must contend in this
great trial of arms. Let me see those who have come here to fight, wishing to
please the evil-minded son of Dhrtarastra. Sanjaya said: O descendant of
Bharata, having thus been addressed by Arjuna, Lord Krsna drew up the fine
chariot in the midst of the armies of both parties. In the presence of Bhisma,
Drona and all the other chieftains of the world, the Lord said, Just behold,
Partha, all the Kurus assembled here. There Arjuna could see, within the midst
of the armies of both parties, his fathers, grandfathers, teachers, maternal
uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and
well-wishers. When the son of Kunti, Arjuna, saw all these different grades of
friends and relatives, he became overwhelmed with compassion and spoke thus.
Arjuna said: My dear Krsna, seeing my friends and relatives present before me
in such a fighting spirit, I feel the limbs of my body quivering and my mouth
drying up. My whole body is trembling, my hair is standing on end, my bow
Gandiva is slipping from my hand, and my skin is burning. I am now unable to
stand here any longer. I am forgetting myself, and my mind is reeling. I see
only causes of misfortune, O Krsna, killer of the Kesi demon. I do not see how
any good can come from killing my own kinsmen in this battle, nor can I, my
dear Krsna, desire any subsequent victory, kingdom, or happiness. O Govinda, of
what avail to us are a kingdom, happiness or even life itself when all those
for whom we may desire them are now arrayed on this battlefield? O Madhusudana,
when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law,
grandsons, brothers-in-law and other relatives are ready to give up their lives
and properties and are standing before me, why should I wish to kill them, even
though they might otherwise kill me? O maintainer of all living entities, I am
not prepared to fight with them even in exchange for the three worlds, let
alone this earth. What pleasure will we derive from killing the sons of
Dhrtarastra?Sin will overcome us if we slay such aggressors. Therefore it is
not proper for us to kill the sons of Dhrtarastra and our friends. What should
we gain, O Krsna, husband of the goddess of fortune, and how could we be happy
by killing our own kinsmen?O Janardana, although these men, their hearts
overtaken by greed, see no fault in killing one's family or quarreling with
friends, why should we, who can see the crime in destroying a family, engage in
these acts of sin?With the destruction of dynasty, the eternal family tradition
is vanquished, and thus the rest of the family becomes involved in irreligion.
When irreligion is prominent in the family, O Krsna, the women of the family
become polluted, and from the degradation of womanhood, O descendant of Vrsni,
comes unwanted progeny. An increase of unwanted population certainly causes
hellish life both for the family and for those who destroy the family
tradition. The ancestors of such corrupt families fall down, because the
performances for offering them food and water are entirely stopped. By the evil
deeds of those who destroy the family tradition and thus give rise to unwanted
children, all kinds of community projects and family welfare activities are
devastated. O Krsna, maintainer of the people, I have heard by disciplic
succession that those who destroy family traditions dwell always in hell. Alas,
how strange it is that we are preparing to commit greatly sinful acts. Driven
by the desire to enjoy royal happiness, we are intent on killing our own
kinsmen. Better for me if the sons of Dhrtarastra, weapons in hand, were to
kill me unarmed and unresisting on the battlefield. Sanjaya said: Arjuna,
having thus spoken on the battlefield, cast aside his bow and arrows and sat
down on the chariot, his mind overwhelmed with grief.



Bhagavad-gita: Chapter Two

Contents of the Gita Summarized



Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes
full of tears, Madhusudana, Krsna, spoke the following words. The Supreme
Personality of Godhead said: My dear Arjuna, how have these impurities come
upon you? They are not at all befitting a man who knows the value of life. They
lead not to higher planets but to infamy. O son of Prtha, do not yield to this
degrading impotence. It does not become you. Give up such petty weakness of
heart and arise, O chastiser of the enemy. Arjuna said: O killer of enemies, O
killer of Madhu, how can I counterattack with arrows in battle men like Bhisma
and Drona, who are worthy of my worship?It would be better to live in this
world by begging than to live at the cost of the lives of great souls who are
my teachers. Even though desiring worldly gain, they are superiors. If they are
killed, everything we enjoy will be tainted with blood. Nor do we know which is
better-conquering them or being conquered by them. If we killed the sons of
Dhrtarastra, we should not care to live. Yet they are now standing before us on
the battlefield. Now I am confused about my duty and have lost all composure
because of miserly weakness. In this condition I am asking You to tell me for
certain what is best for me. Now I am Your disciple, and a soul surrendered
unto You. Please instruct me. I can find no means to drive away this grief
which is drying up my senses. I will not be able to dispel it even if I win a
prosperous, unrivaled kingdom on earth with sovereignty like the demigods in
heaven. Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told
Krsna, "Govinda, I shall not fight," and fell silent. O descendant of Bharata,
at that time Krsna, smiling, in the midst of both the armies, spoke the
following words to the grief-stricken Arjuna. The Supreme Personality of
Godhead said: While speaking learned words, you are mourning for what is not
worthy of grief. Those who are wise lament neither for the living nor for the
dead. Never was there a time when I did not exist, nor you, nor all these
kings; nor in the future shall any of us cease to be. As the embodied soul
continuously passes, in this body, from boyhood to youth to old age, the soul
similarly passes into another body at death. A sober person is not bewildered
by such a change. O son of Kunti, the nonpermanent appearance of happiness and
distress, and their disappearance in due course, are like the appearance and
disappearance of winter and summer seasons. They arise from sense perception, O
scion of Bharata, and one must learn to tolerate them without being disturbed.
O best among men [Arjuna], the person who is not disturbed by happiness and
distress and is steady in both is certainly eligible for liberation. Those who
are seers of the truth have concluded that of the nonexistent [the material
body] there is no endurance and of the eternal [the soul] there is no change.
This they have concluded by studying the nature of both. That which pervades
the entire body you should know to be indestructible. No one is able to destroy
that imperishable soul. The material body of the indestructible, immeasurable
and eternal living entity is sure to come to an end; therefore, fight, O
descendant of Bharata. Neither he who thinks the living entity the slayer nor
he who thinks it slain is in knowledge, for the self slays not nor is slain.
For the soul there is neither birth nor death at any time. He has not come into
being, does not come into being, and will not come into being. He is unborn,
eternal, ever-existing and primeval. He is not slain when the body is slain. O
Partha, how can a person who knows that the soul is indestructible, eternal,
unborn and immutable kill anyone or cause anyone to kill?As a person puts on
new garments, giving up old ones, the soul similarly accepts new material
bodies, giving up the old and useless ones. The soul can never be cut to pieces
by any weapon, nor burned by fire, nor moistened by water, nor withered by the
wind. This individual soul is unbreakable and insoluble, and can be neither
burned nor dried. He is everlasting, present everywhere, unchangeable,
immovable and eternally the same. It is said that the soul is invisible,
inconceivable and immutable. Knowing this, you should not grieve for the body.
If, however, you think that the soul [or the symptoms of life] is always born
and dies forever, you still have no reason to lament, O mighty-armed. One who
has taken his birth is sure to die, and after death one is sure to take birth
again. Therefore, in the unavoidable discharge of your duty, you should not
lament. All created beings are unmanifest in their beginning, manifest in their
interim state, and unmanifest again when annihilated. So what need is there for
lamentation?Some look on the soul as amazing, some describe him as amazing, and
some hear of him as amazing, while others, even after hearing about him, cannot
understand him at all. O descendant of Bharata, he who dwells in the body can
never be slain. Therefore you need not grieve for any living being. Considering
your specific duty as a ksatriya, you should know that there is no better
engagement for you than fighting on religious principles; and so there is no
need for hesitation. O Partha, happy are the ksatriyas to whom such fighting
opportunities come unsought, opening for them the doors of the heavenly
planets. If, however, you do not perform your religious duty of fighting, then
you will certainly incur sins for neglecting your duties and thus lose your
reputation as a fighter. People will always speak of your infamy, and for a
respectable person, dishonor is worse than death. The great generals who have
highly esteemed your name and fame will think that you have left the
battlefield out of fear only, and thus they will consider you insignificant.
Your enemies will describe you in many unkind words and scorn your ability.
What could be more painful for you?O son of Kunti, either you will be killed on
the battlefield and attain the heavenly planets, or you will conquer and enjoy
the earthly kingdom. Therefore, get up with determination and fight. Do thou
fight for the sake of fighting, without considering happiness or distress, loss
or gain, victory or defeat-and by so doing you shall never incur sin. Thus far
I have described this knowledge to you through analytical study. Now listen as
I explain it in terms of working without fruitive results. O son of Prtha, when
you act in such knowledge you can free yourself from the bondage of works. In
this endeavor there is no loss or diminution, and a little advancement on this
path can protect one from the most dangerous type of fear. Those who are on
this path are resolute in purpose, and their aim is one. O beloved child of the
Kurus, the intelligence of those who are irresolute is many-branched. Men of
small knowledge are very much attached to the flowery words of the Vedas, which
recommend various fruitive activities for elevation to heavenly planets,
resultant good birth, power, and so forth. Being desirous of sense
gratification and opulent life, they say that there is nothing more than this.
In the minds of those who are too attached to sense enjoyment and material
opulence, and who are bewildered by such things, the resolute determination for
devotional service to the Supreme Lord does not take place. The Vedas deal
mainly with the subject of the three modes of material nature. O Arjuna, become
transcendental to these three modes. Be free from all dualities and from all
anxieties for gain and safety, and be established in the self. All purposes
served by a small well can at once be served by a great reservoir of water.
Similarly, all the purposes of the Vedas can be served to one who knows the
purpose behind them. You have a right to perform your prescribed duty, but you
are not entitled to the fruits of action. Never consider yourself the cause of
the results of your activities, and never be attached to not doing your duty.
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or
failure. Such equanimity is called yoga. O Dhananjaya, keep all abominable
activities far distant by devotional service, and in that consciousness
surrender unto the Lord. Those who want to enjoy the fruits of their work are
misers. A man engaged in devotional service rids himself of both good and bad
actions even in this life. Therefore strive for yoga, which is the art of all
work. By thus engaging in devotional service to the Lord, great sages or
devotees free themselves from the results of work in the material world. In
this way they become free from the cycle of birth and death and attain the
state beyond all miseries [by going back to Godhead]. When your intelligence
has passed out of the dense forest of delusion, you shall become indifferent to
all that has been heard and all that is to be heard. When your mind is no
longer disturbed by the flowery language of the Vedas, and when it remains
fixed in the trance of self-realization, then you will have attained the divine
consciousness. Arjuna said: O Krsna, what are the symptoms of one whose
consciousness is thus merged in transcendence? How does he speak, and what is
his language? How does he sit, and how does he walk?The Supreme Personality of
Godhead said: O Partha, when a man gives up all varieties of desire for sense
gratification, which arise from mental concoction, and when his mind, thus
purified, finds satisfaction in the self alone, then he is said to be in pure
transcendental consciousness. One who is not disturbed in mind even amidst the
threefold miseries or elated when there is happiness, and who is free from
attachment, fear and anger, is called a sage of steady mind. In the material
world, one who is unaffected by whatever good or evil he may obtain, neither
praising it nor despising it, is firmly fixed in perfect knowledge. One who is
able to withdraw his senses from sense objects, as the tortoise draws its limbs
within the shell, is firmly fixed in perfect consciousness. The embodied soul
may be restricted from sense enjoyment, though the taste for sense objects
remains. But, ceasing such engagements by experiencing a higher taste, he is
fixed in consciousness. The senses are so strong and impetuous, O Arjuna, that
they forcibly carry away the mind even of a man of discrimination who is
endeavoring to control them. One who restrains his senses, keeping them under
full control, and fixes his consciousness upon Me, is known as a man of steady
intelligence. While contemplating the objects of the senses, a person develops
attachment for them, and from such attachment lust develops, and from lust
anger arises. From anger, complete delusion arises, and from delusion
bewilderment of memory. When memory is bewildered, intelligence is lost, and
when intelligence is lost one falls down again into the material pool. But a
person free from all attachment and aversion and able to control his senses
through regulative principles of freedom can obtain the complete mercy of the
Lord. For one thus satisfied [in Krsna consciousness], the threefold miseries
of material existence exist no longer; in such satisfied consciousness, one's
intelligence is soon well established. One who is not connected with the
Supreme [in Krsna consciousness] can have neither transcendental intelligence
nor a steady mind, without which there is no possibility of peace. And how can
there be any happiness without peace?As a boat on the water is swept away by a
strong wind, even one of the roaming senses on which the mind focuses can carry
away a man's intelligence. Therefore, O mighty-armed, one whose senses are
restrained from their objects is certainly of steady intelligence. What is
night for all beings is the time of awakening for the self-controlled; and the
time of awakening for all beings is night for the introspective sage. A person
who is not disturbed by the incessant flow of desires-that enter like rivers
into the ocean, which is ever being filled but is always still-can alone
achieve peace, and not the man who strives to satisfy such desires. A person
who has given up all desires for sense gratification, who lives free from
desires, who has given up all sense of proprietorship and is devoid of false
ego-he alone can attain real peace. That is the way of the spiritual and godly
life, after attaining which a man is not bewildered. If one is thus situated
even at the hour of death, one can enter into the kingdom of God.



Bhagavad-gita: Chapter Three

Karma Yoga



Arjuna said: O Janardana, O Kesava, why do You want to engage me in this
ghastly warfare, if You think that intelligence is better than fruitive work?My
intelligence is bewildered by Your equivocal instructions. Therefore, please
tell me decisively which will be most beneficial for me. The Supreme
Personality of Godhead said: O sinless Arjuna, I have already explained that
there are two classes of men who try to realize the self. Some are inclined to
understand it by empirical, philosophical speculation, and others by devotional
service. Not by merely abstaining from work can one achieve freedom from
reaction, nor by renunciation alone can one attain perfection. Everyone is
forced to act helplessly according to the qualities he has acquired from the
modes of material nature; therefore no one can refrain from doing something,
not even for a moment. One who restrains the senses of action but whose mind
dwells on sense objects certainly deludes himself and is called a pretender. On
the other hand, if a sincere person tries to control the active senses by the
mind and begins karma-yoga [in Krsna consciousness] without attachment, he is
by far superior. Perform your prescribed duty, for doing so is better than not
working. One cannot even maintain one's physical body without work. Work done
as a sacrifice for Visnu has to be performed, otherwise work causes bondage in
this material world. Therefore, O son of Kunti, perform your prescribed duties
for His satisfaction, and in that way you will always remain free from bondage.
In the beginning of creation, the Lord of all creatures sent forth generations
of men and demigods, along with sacrifices for Visnu, and blessed them by
saying, "Be thou happy by this yajna [sacrifice] because its performance will
bestow upon you everything desirable for living happily and achieving
liberation."The demigods, being pleased by sacrifices, will also please you,
and thus, by cooperation between men and demigods, prosperity will reign for
all. In charge of the various necessities of life, the demigods, being
satisfied by the performance of yajna [sacrifice], will supply all necessities
to you. But he who enjoys such gifts without offering them to the demigods in
return is certainly a thief. The devotees of the Lord are released from all
kinds of sins because they eat food which is offered first for sacrifice.
Others, who prepare food for personal sense enjoyment, verily eat only sin. All
living bodies subsist on food grains, which are produced from rains. Rains are
produced by performance of yajna [sacrifice], and yajna is born of prescribed
duties. Regulated activities are prescribed in the Vedas, and the Vedas are
directly manifested from the Supreme Personality of Godhead. Consequently the
all-pervading Transcendence is eternally situated in acts of sacrifice. My dear
Arjuna, one who does not follow in human life the cycle of sacrifice thus
established by the Vedas certainly leads a life full of sin. Living only for
the satisfaction of the senses, such a person lives in vain. But for one who
takes pleasure in the self, whose human life is one of self-realization, and
who is satisfied in the self only, fully satiated-for him there is no duty. A
self-realized man has no purpose to fulfill in the discharge of his prescribed
duties, nor has he any reason not to perform such work. Nor has he any need to
depend on any other living being. Therefore, without being attached to the
fruits of activities, one should act as a matter of duty, for by working
without attachment one attains the Supreme. Kings such as Janaka attained
perfection solely by performance of prescribed duties. Therefore, just for the
sake of educating the people in general, you should perform your work. Whatever
action a great man performs, common men follow. And whatever standards he sets
by exemplary acts, all the world pursues. O son of Prtha, there is no work
prescribed for Me within all the three planetary systems. Nor am I in want of
anything, nor have I a need to obtain anything-and yet I am engaged in
prescribed duties. For if I ever failed to engage in carefully performing
prescribed duties, O Partha, certainly all men would follow My path. If I did
not perform prescribed duties, all these worlds would be put to ruination. I
would be the cause of creating unwanted population, and I would thereby destroy
the peace of all living beings. As the ignorant perform their duties with
attachment to results, the learned may similarly act, but without attachment,
for the sake of leading people on the right path. So as not to disrupt the
minds of ignorant men attached to the fruitive results of prescribed duties, a
learned person should not induce them to stop work. Rather, by working in the
spirit of devotion, he should engage them in all sorts of activities [for the
gradual development of Krsna consciousness]. The spirit soul bewildered by the
influence of false ego thinks himself the doer of activities that are in
actuality carried out by the three modes of material nature. One who is in
knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the
senses and sense gratification, knowing well the differences between work in
devotion and work for fruitive results. Bewildered by the modes of material
nature, the ignorant fully engage themselves in material activities and become
attached. But the wise should not unsettle them, although these duties are
inferior due to the performers' lack of knowledge. Therefore, O Arjuna,
surrendering all your works unto Me, with full knowledge of Me, without desires
for profit, with no claims to proprietorship, and free from lethargy, fight.
Those persons who execute their duties according to My injunctions and who
follow this teaching faithfully, without envy, become free from the bondage of
fruitive actions. But those who, out of envy, disregard these teachings and do
not follow them are to be considered bereft of all knowledge, befooled, and
ruined in their endeavors for perfection. Even a man of knowledge acts
according to his own nature, for everyone follows the nature he has acquired
from the three modes. What can repression accomplish?There are principles to
regulate attachment and aversion pertaining to the senses and their objects.
One should not come under the control of such attachment and aversion, because
they are stumbling blocks on the path of self-realization. It is far better to
discharge one's prescribed duties, even though faultily, than another's duties
perfectly. Destruction in the course of performing one's own duty is better
than engaging in another's duties, for to follow another's path is dangerous.
Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts,
even unwillingly, as if engaged by force?The Supreme Personality of Godhead
said: It is lust only, Arjuna, which is born of contact with the material mode
of passion and later transformed into wrath, and which is the all-devouring
sinful enemy of this world. As fire is covered by smoke, as a mirror is covered
by dust, or as the embryo is covered by the womb, the living entity is
similarly covered by different degrees of this lust. Thus the wise living
entity's pure consciousness becomes covered by his eternal enemy in the form of
lust, which is never satisfied and which burns like fire. The senses, the mind
and the intelligence are the sitting places of this lust. Through them lust
covers the real knowledge of the living entity and bewilders him. Therefore, O
Arjuna, best of the Bharatas, in the very beginning curb this great symbol of
sin [lust] by regulating the senses, and slay this destroyer of knowledge and
self-realization. The working senses are superior to dull matter; mind is
higher than the senses; intelligence is still higher than the mind; and he [the
soul] is even higher than the intelligence. Thus knowing oneself to be
transcendental to the material senses, mind and intelligence, O mighty-armed
Arjuna, one should steady the mind by deliberate spiritual intelligence [Krsna
consciousness] and thus-by spiritual strength-conquer this insatiable enemy
known as lust.



Bhagavad-gita: Chapter Four

Transcendental Knowedge



The Personality of Godhead, Lord Sri Krsna, said: I instructed this
imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed
it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.
This supreme science was thus received through the chain of disciplic
succession, and the saintly kings understood it in that way. But in course of
time the succession was broken, and therefore the science as it is appears to
be lost. That very ancient science of the relationship with the Supreme is
today told by Me to you because you are My devotee as well as My friend and can
therefore understand the transcendental mystery of this science. Arjuna said:
The sun-god Vivasvan is senior by birth to You. How am I to understand that in
the beginning You instructed this science to him?The Personality of Godhead
said: Many, many births both you and I have passed. I can remember all of them,
but you cannot, O subduer of the enemy!Although I am unborn and My
transcendental body never deteriorates, and although I am the Lord of all
living entities, I still appear in every millennium in My original
transcendental form. Whenever and wherever there is a decline in religious
practice, O descendant of Bharata, and a predominant rise of irreligion-at that
time I descend Myself. To deliver the pious and to annihilate the miscreants,
as well as to reestablish the principles of religion, I Myself appear,
millennium after millennium. One who knows the transcendental nature of My
appearance and activities does not, upon leaving the body, take his birth again
in this material world, but attains My eternal abode, O Arjuna. Being freed
from attachment, fear and anger, being fully absorbed in Me and taking refuge
in Me, many, many persons in the past became purified by knowledge of Me-and
thus they all attained transcendental love for Me. As all surrender unto Me, I
reward them accordingly. Everyone follows My path in all respects, O son of
Prtha. Men in this world desire success in fruitive activities, and therefore
they worship the demigods. Quickly, of course, men get results from fruitive
work in this world. According to the three modes of material nature and the
work associated with them, the four divisions of human society are created by
Me. And although I am the creator of this system, you should know that I am yet
the nondoer, being unchangeable. There is no work that affects Me; nor do I
aspire for the fruits of action. One who understands this truth about Me also
does not become entangled in the fruitive reactions of work. All the liberated
souls in ancient times acted with this understanding of My transcendental
nature. Therefore you should perform your duty, following in their footsteps.
Even the intelligent are bewildered in determining what is action and what is
inaction. Now I shall explain to you what action is, knowing which you shall be
liberated from all misfortune. The intricacies of action are very hard to
understand. Therefore one should know properly what action is, what forbidden
action is, and what inaction is. One who sees inaction in action, and action in
inaction, is intelligent among men, and he is in the transcendental position,
although engaged in all sorts of activities. One is understood to be in full
knowledge whose every endeavor is devoid of desire for sense gratification. He
is said by sages to be a worker for whom the reactions of work have been burned
up by the fire of perfect knowledge. Abandoning all attachment to the results
of his activities, ever satisfied and independent, he performs no fruitive
action, although engaged in all kinds of undertakings. Such a man of
understanding acts with mind and intelligence perfectly controlled, gives up
all sense of proprietorship over his possessions, and acts only for the bare
necessities of life. Thus working, he is not affected by sinful reactions. He
who is satisfied with gain which comes of its own accord, who is free from
duality and does not envy, who is steady in both success and failure, is never
entangled, although performing actions. The work of a man who is unattached to
the modes of material nature and who is fully situated in transcendental
knowledge merges entirely into transcendence. A person who is fully absorbed in
Krsna consciousness is sure to attain the spiritual kingdom because of his full
contribution to spiritual activities, in which the consummation is absolute and
that which is offered is of the same spiritual nature. Some yogis perfectly
worship the demigods by offering different sacrifices to them, and some of them
offer sacrifices in the fire of the Supreme Brahman. Some [the unadulterated
brahmacaris] sacrifice the hearing process and the senses in the fire of mental
control, and others [the regulated householders] sacrifice the objects of the
senses in the fire of the senses. Others, who are interested in achieving
self-realization through control of the mind and senses, offer the functions of
all the senses, and of the life breath, as oblations into the fire of the
controlled mind. Having accepted strict vows, some become enlightened by
sacrificing their possessions, and others by performing severe austerities, by
practicing the yoga of eightfold mysticism, or by studying the Vedas to advance
in transcendental knowledge. Still others, who are inclined to the process of
breath restraint to remain in trance, practice by offering the movement of the
outgoing breath into the incoming, and the incoming breath into the outgoing,
and thus at last remain in trance, stopping all breathing. Others, curtailing
the eating process, offer the outgoing breath into itself as a sacrifice. All
these performers who know the meaning of sacrifice become cleansed of sinful
reactions, and, having tasted the nectar of the results of sacrifices, they
advance toward the supreme eternal atmosphere. O best of the Kuru dynasty,
without sacrifice one can never live happily on this planet or in this life:
what then of the next?All these different types of sacrifice are approved by
the Vedas, and all of them are born of different types of work. Knowing them as
such, you will become liberated. O chastiser of the enemy, the sacrifice
performed in knowledge is better than the mere sacrifice of material
possessions. After all, O son of Prtha, all sacrifices of work culminate in
transcendental knowledge. Just try to learn the truth by approaching a
spiritual master. Inquire from him submissively and render service unto him.
The self-realized souls can impart knowledge unto you because they have seen
the truth. Having obtained real knowledge from a self-realized soul, you will
never fall again into such illusion, for by this knowledge you will see that
all living beings are but part of the Supreme, or, in other words, that they
are Mine. Even if you are considered to be the most sinful of all sinners, when
you are situated in the boat of transcendental knowledge you will be able to
cross over the ocean of miseries. As a blazing fire turns firewood to ashes, O
Arjuna, so does the fire of knowledge burn to ashes all reactions to material
activities. In this world, there is nothing so sublime and pure as
transcendental knowledge. Such knowledge is the mature fruit of all mysticism.
And one who has become accomplished in the practice of devotional service
enjoys this knowledge within himself in due course of time. A faithful man who
is dedicated to transcendental knowledge and who subdues his senses is eligible
to achieve such knowledge, and having achieved it he quickly attains the
supreme spiritual peace. But ignorant and faithless persons who doubt the
revealed scriptures do not attain God consciousness; they fall down. For the
doubting soul there is happiness neither in this world nor in the next. One who
acts in devotional service, renouncing the fruits of his actions, and whose
doubts have been destroyed by transcendental knowledge, is situated factually
in the self. Thus he is not bound by the reactions of work, O conqueror of
riches. Therefore the doubts which have arisen in your heart out of ignorance
should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand
and fight.



Bhagavad-gita: Chapter Five

Karma-yoga-Action in Krishna Consciousness



Arjuna said: O Krsna, first of all You ask me to renounce work, and then again
You recommend work with devotion. Now will You kindly tell me definitely which
of the two is more beneficial?The Personality of Godhead replied: The
renunciation of work and work in devotion are both good for liberation. But, of
the two, work in devotional service is better than renunciation of work. One
who neither hates nor desires the fruits of his activities is known to be
always renounced. Such a person, free from all dualities, easily overcomes
material bondage and is completely liberated, O mighty-armed Arjuna. Only the
ignorant speak of devotional service [karma-yoga] as being different from the
analytical study of the material world [Sankhya]. Those who are actually
learned say that he who applies himself well to one of these paths achieves the
results of both. One who knows that the position reached by means of analytical
study can also be attained by devotional service, and who therefore sees
analytical study and devotional service to be on the same level, sees things as
they are. Merely renouncing all activities yet not engaging in the devotional
service of the Lord cannot make one happy. But a thoughtful person engaged in
devotional service can achieve the Supreme without delay. One who works in
devotion, who is a pure soul, and who controls his mind and senses is dear to
everyone, and everyone is dear to him. Though always working, such a man is
never entangled. A person in the divine consciousness, although engaged in
seeing, hearing, touching, smelling, eating, moving about, sleeping and
breathing, always knows within himself that he actually does nothing at all.
Because while speaking, evacuating, receiving, or opening or closing his eyes,
he always knows that only the material senses are engaged with their objects
and that he is aloof from them. One who performs his duty without attachment,
surrendering the results unto the Supreme Lord, is unaffected by sinful action,
as the lotus leaf is untouched by water. The yogis, abandoning attachment, act
with body, mind, intelligence and even with the senses, only for the purpose of
purification. The steadily devoted soul attains unadulterated peace because he
offers the result of all activities to Me; whereas a person who is not in union
with the Divine, who is greedy for the fruits of his labor, becomes entangled.
When the embodied living being controls his nature and mentally renounces all
actions, he resides happily in the city of nine gates [the material body],
neither working nor causing work to be done. The embodied spirit, master of the
city of his body, does not create activities, nor does he induce people to act,
nor does he create the fruits of action. All this is enacted by the modes of
material nature. Nor does the Supreme Lord assume anyone's sinful or pious
activities. Embodied beings, however, are bewildered because of the ignorance
which covers their real knowledge. When, however, one is enlightened with the
knowledge by which nescience is destroyed, then his knowledge reveals
everything, as the sun lights up everything in the daytime. When one's
intelligence, mind, faith and refuge are all fixed in the Supreme, then one
becomes fully cleansed of misgivings through complete knowledge and thus
proceeds straight on the path of liberation. The humble sages, by virtue of
true knowledge, see with equal vision a learned and gentle brahmana, a cow, an
elephant, a dog and a dog-eater [outcaste]. Those whose minds are established
in sameness and equanimity have already conquered the conditions of birth and
death. They are flawless like Brahman, and thus they are already situated in
Brahman. A person who neither rejoices upon achieving something pleasant nor
laments upon obtaining something unpleasant, who is self-intelligent, who is
unbewildered, and who knows the science of God, is already situated in
transcendence. Such a liberated person is not attracted to material sense
pleasure but is always in trance, enjoying the pleasure within. In this way the
self-realized person enjoys unlimited happiness, for he concentrates on the
Supreme. An intelligent person does not take part in the sources of misery,
which are due to contact with the material senses. O son of Kunti, such
pleasures have a beginning and an end, and so the wise man does not delight in
them. Before giving up this present body, if one is able to tolerate the urges
of the material senses and check the force of desire and anger, he is well
situated and is happy in this world. One whose happiness is within, who is
active and rejoices within, and whose aim is inward is actually the perfect
mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
Those who are beyond the dualities that arise from doubts, whose minds are
engaged within, who are always busy working for the welfare of all living
beings, and who are free from all sins achieve liberation in the Supreme. Those
who are free from anger and all material desires, who are self-realized,
self-disciplined and constantly endeavoring for perfection, are assured of
liberation in the Supreme in the very near future. Shutting out all external
sense objects, keeping the eyes and vision concentrated between the two
eyebrows, suspending the inward and outward breaths within the nostrils, and
thus controlling the mind, senses and intelligence, the transcendentalist
aiming at liberation becomes free from desire, fear and anger. One who is
always in this state is certainly liberated. A person in full consciousness of
Me, knowing Me to be the ultimate beneficiary of all sacrifices and
austerities, the Supreme Lord of all planets and demigods, and the benefactor
and well-wisher of all living entities, attains peace from the pangs of
material miseries.



Bhagavad-gita: Chapter Six

Dhyana Yoga



The Supreme Personality of Godhead said: One who is unattached to the fruits of
his work and who works as he is obligated is in the renounced order of life,
and he is the true mystic, not he who lights no fire and performs no duty. What
is called renunciation you should know to be the same as yoga, or linking
oneself with the Supreme, O son of Pandu, for one can never become a yogi
unless he renounces the desire for sense gratification. For one who is a
neophyte in the eightfold yoga system, work is said to be the means; and for
one who is already elevated in yoga, cessation of all material activities is
said to be the means. A person is said to be elevated in yoga when, having
renounced all material desires, he neither acts for sense gratification nor
engages in fruitive activities. One must deliver himself with the help of his
mind, and not degrade himself. The mind is the friend of the conditioned soul,
and his enemy as well. For him who has conquered the mind, the mind is the best
of friends; but for one who has failed to do so, his mind will remain the
greatest enemy. For one who has conquered the mind, the Supersoul is already
reached, for he has attained tranquillity. To such a man happiness and
distress, heat and cold, honor and dishonor are all the same. A person is said
to be established in self-realization and is called a yogi [or mystic] when he
is fully satisfied by virtue of acquired knowledge and realization. Such a
person is situated in transcendence and is self-controlled. He sees
everything-whether it be pebbles, stones or gold-as the same. A person is
considered still further advanced when he regards honest well-wishers,
affectionate benefactors, the neutral, mediators, the envious, friends and
enemies, the pious and the sinners all with an equal mind. A transcendentalist
should always engage his body, mind and self in relationship with the Supreme;
he should live alone in a secluded place and should always carefully control
his mind. He should be free from desires and feelings of possessiveness. To
practice yoga, one should go to a secluded place and should lay kusa grass on
the ground and then cover it with a deerskin and a soft cloth. The seat should
be neither too high nor too low and should be situated in a sacred place. The
yogi should then sit on it very firmly and practice yoga to purify the heart by
controlling his mind, senses and activities and fixing the mind on one point.
One should hold one's body, neck and head erect in a straight line and stare
steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid
of fear, completely free from sex life, one should meditate upon Me within the
heart and make Me the ultimate goal of life. Thus practicing constant control
of the body, mind and activities, the mystic transcendentalist, his mind
regulated, attains to the kingdom of God [or the abode of Krsna] by cessation
of material existence. There is no possibility of one's becoming a yogi, O
Arjuna, if one eats too much or eats too little, sleeps too much or does not
sleep enough. He who is regulated in his habits of eating, sleeping, recreation
and work can mitigate all material pains by practicing the yoga system. When
the yogi, by practice of yoga, disciplines his mental activities and becomes
situated in transcendence-devoid of all material desires-he is said to be well
established in yoga. As a lamp in a windless place does not waver, so the
transcendentalist, whose mind is controlled, remains always steady in his
meditation on the transcendent self. In the stage of perfection called trance,
or samadhi, one's mind is completely restrained from material mental activities
by practice of yoga. This perfection is characterized by one's ability to see
the self by the pure mind and to relish and rejoice in the self. In that joyous
state, one is situated in boundless transcendental happiness, realized through
transcendental senses. Established thus, one never departs from the truth, and
upon gaining this he thinks there is no greater gain. Being situated in such a
position, one is never shaken, even in the midst of greatest difficulty. This
indeed is actual freedom from all miseries arising from material contact. One
should engage oneself in the practice of yoga with determination and faith and
not be deviated from the path. One should abandon, without exception, all
material desires born of mental speculation and thus control all the senses on
all sides by the mind. Gradually, step by step, one should become situated in
trance by means of intelligence sustained by full conviction, and thus the mind
should be fixed on the self alone and should think of nothing else. From
wherever the mind wanders due to its flickering and unsteady nature, one must
certainly withdraw it and bring it back under the control of the self. The yogi
whose mind is fixed on Me verily attains the highest perfection of
transcendental happiness. He is beyond the mode of passion, he realizes his
qualitative identity with the Supreme, and thus he is freed from all reactions
to past deeds. Thus the self-controlled yogi, constantly engaged in yoga
practice, becomes free from all material contamination and achieves the highest
stage of perfect happiness in transcendental loving service to the Lord. A true
yogi observes Me in all beings and also sees every being in Me. Indeed, the
self-realized person sees Me, the same Supreme Lord, everywhere. For one who
sees Me everywhere and sees everything in Me, I am never lost, nor is he ever
lost to Me. Such a yogi, who engages in the worshipful service of the
Supersoul, knowing that I and the Supersoul are one, remains always in Me in
all circumstances. He is a perfect yogi who, by comparison to his own self,
sees the true equality of all beings, in both their happiness and their
distress, O Arjuna!Arjuna said: O Madhusudana, the system of yoga which You
have summarized appears impractical and unendurable to me, for the mind is
restless and unsteady. For the mind is restless, turbulent, obstinate and very
strong, O Krsna, and to subdue it, I think, is more difficult than controlling
the wind. Lord Sri Krsna said: O mighty-armed son of Kunti, it is undoubtedly
very difficult to curb the restless mind, but it is possible by suitable
practice and by detachment. For one whose mind is unbridled, self-realization
is difficult work. But he whose mind is controlled and who strives by
appropriate means is assured of success. That is My opinion. Arjuna said: O
Krsna, what is the destination of the unsuccessful transcendentalist, who in
the beginning takes to the process of self-realization with faith but who later
desists due to worldly-mindedness and thus does not attain perfection in
mysticism?O mighty-armed Krsna, does not such a man, who is bewildered from the
path of transcendence, fall away from both spiritual and material success and
perish like a riven cloud, with no position in any sphere?This is my doubt, O
Krsna, and I ask You to dispel it completely. But for You, no one is to be
found who can destroy this doubt. The Supreme Personality of Godhead said: Son
of Prtha, a transcendentalist engaged in auspicious activities does not meet
with destruction either in this world or in the spiritual world; one who does
good, My friend, is never overcome by evil. The unsuccessful yogi, after many,
many years of enjoyment on the planets of the pious living entities, is born
into a family of righteous people, or into a family of rich aristocracy. Or [if
unsuccessful after long practice of yoga] he takes his birth in a family of
transcendentalists who are surely great in wisdom. Certainly, such a birth is
rare in this world. On taking such a birth, he revives the divine consciousness
of his previous life, and he again tries to make further progress in order to
achieve complete success, O son of Kuru. By virtue of the divine consciousness
of his previous life, he automatically becomes attracted to the yogic
principles-even without seeking them. Such an inquisitive transcendentalist
stands always above the ritualistic principles of the scriptures. And when the
yogi engages himself with sincere endeavor in making further progress, being
washed of all contaminations, then ultimately, achieving perfection after many,
many births of practice, he attains the supreme goal. A yogi is greater than
the ascetic, greater than the empiricist and greater than the fruitive worker.
Therefore, O Arjuna, in all circumstances, be a yogi. And of all yogis, the one
with great faith who always abides in Me, thinks of Me within himself, and
renders transcendental loving service to Me-he is the most intimately united
with Me in yoga and is the highest of all. That is My opinion.



Bhagavad-gita: Chapter Seven

Knowledge of the Absolute



The Supreme Personality of Godhead said: Now hear, O son of Prtha, how by
practicing yoga in full consciousness of Me, with mind attached to Me, you can
know Me in full, free from doubt. I shall now declare unto you in full this
knowledge, both phenomenal and numinous. This being known, nothing further
shall remain for you to know. Out of many thousands among men, one may endeavor
for perfection, and of those who have achieved perfection, hardly one knows Me
in truth. Earth, water, fire, air, ether, mind, intelligence and false ego-all
together these eight constitute My separated material energies. Besides these,
O mighty-armed Arjuna, there is another, superior energy of Mine, which
comprises the living entities who are exploiting the resources of this
material, inferior nature. All created beings have their source in these two
natures. Of all that is material and all that is spiritual in this world, know
for certain that I am both the origin and the dissolution. O conqueror of
wealth, there is no truth superior to Me. Everything rests upon Me, as pearls
are strung on a thread. O son of Kunti, I am the taste of water, the light of
the sun and the moon, the syllable om in the Vedic mantras; I am the sound in
ether and ability in man. I am the original fragrance of the earth, and I am
the heat in fire. I am the life of all that lives, and I am the penances of all
ascetics. O son of Prtha, know that I am the original seed of all existences,
the intelligence of the intelligent, and the prowess of all powerful men. I am
the strength of the strong, devoid of passion and desire. I am sex life which
is not contrary to religious principles, O lord of the Bharatas [Arjuna]. Know
that all states of being-be they of goodness, passion or ignorance-are
manifested by My energy. I am, in one sense, everything, but I am independent.
I am not under the modes of material nature, for they, on the contrary, are
within Me. Deluded by the three modes [goodness, passion and ignorance], the
whole world does not know Me, who am above the modes and inexhaustible. This
divine energy of Mine, consisting of the three modes of material nature, is
difficult to overcome. But those who have surrendered unto Me can easily cross
beyond it. Those miscreants who are grossly foolish, who are lowest among
mankind, whose knowledge is stolen by illusion, and who partake of the
atheistic nature of demons do not surrender unto Me. O best among the Bharatas,
four kinds of pious men begin to render devotional service unto Me-the
distressed, the desirer of wealth, the inquisitive, and he who is searching for
knowledge of the Absolute. Of these, the one who is in full knowledge and who
is always engaged in pure devotional service is the best. For I am very dear to
him, and he is dear to Me. All these devotees are undoubtedly magnanimous
souls, but he who is situated in knowledge of Me I consider to be just like My
own self. Being engaged in My transcendental service, he is sure to attain Me,
the highest and most perfect goal. After many births and deaths, he who is
actually in knowledge surrenders unto Me, knowing Me to be the cause of all
causes and all that is. Such a great soul is very rare. Those whose
intelligence has been stolen by material desires surrender unto demigods and
follow the particular rules and regulations of worship according to their own
natures. I am in everyone's heart as the Supersoul. As soon as one desires to
worship some demigod, I make his faith steady so that he can devote himself to
that particular deity. Endowed with such a faith, he endeavors to worship a
particular demigod and obtains his desires. But in actuality these benefits are
bestowed by Me alone. Men of small intelligence worship the demigods, and their
fruits are limited and temporary. Those who worship the demigods go to the
planets of the demigods, but My devotees ultimately reach My supreme planet.
Unintelligent men, who do not know Me perfectly, think that I, the Supreme
Personality of Godhead, Krsna, was impersonal before and have now assumed this
personality. Due to their small knowledge, they do not know My higher nature,
which is imperishable and supreme. I am never manifest to the foolish and
unintelligent. For them I am covered by My internal potency, and therefore they
do not know that I am unborn and infallible. O Arjuna, as the Supreme
Personality of Godhead, I know everything that has happened in the past, all
that is happening in the present, and all things that are yet to come. I also
know all living entities; but Me no one knows. O scion of Bharata, O conqueror
of the foe, all living entities are born into delusion, bewildered by dualities
arisen from desire and hate. Persons who have acted piously in previous lives
and in this life and whose sinful actions are completely eradicated are freed
from the dualities of delusion, and they engage themselves in My service with
determination. Intelligent persons who are endeavoring for liberation from old
age and death take refuge in Me in devotional service. They are actually
Brahman because they entirely know everything about transcendental activities.
Those in full consciousness of Me, who know Me, the Supreme Lord, to be the
governing principle of the material manifestation, of the demigods, and of all
methods of sacrifice, can understand and know Me, the Supreme Personality of
Godhead, even at the time of death.



Bhagavad-gita: Chapter Eight

Attaining the Supreme



Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the
self? What are fruitive activities? What is this material manifestation? And
what are the demigods? Please explain this to me. Who is the Lord of sacrifice,
and how does He live in the body, O Madhusudana? And how can those engaged in
devotional service know You at the time of death?The Supreme Personality of
Godhead said: The indestructible, transcendental living entity is called
Brahman, and his eternal nature is called adhyatma, the self. Action pertaining
to the development of the material bodies of the living entities is called
karma, or fruitive activities. O best of the embodied beings, the physical
nature, which is constantly changing, is called adhibhuta [the material
manifestation]. The universal form of the Lord, which includes all the
demigods, like those of the sun and moon, is called adhidaiva. And I, the
Supreme Lord, represented as the Supersoul in the heart of every embodied
being, am called adhiyajna [the Lord of sacrifice]. And whoever, at the end of
his life, quits his body, remembering Me alone, at once attains My nature. Of
this there is no doubt. Whatever state of being one remembers when he quits his
body, O son of Kunti, that state he will attain without fail. Therefore,
Arjuna, you should always think of Me in the form of Krsna and at the same time
carry out your prescribed duty of fighting. With your activities dedicated to
Me and your mind and intelligence fixed on Me, you will attain Me without
doubt. He who meditates on Me as the Supreme Personality of Godhead, his mind
constantly engaged in remembering Me, undeviated from the path, he, O Partha,
is sure to reach Me. One should meditate upon the Supreme Person as the one who
knows everything, as He who is the oldest, who is the controller, who is
smaller than the smallest, who is the maintainer of everything, who is beyond
all material conception, who is inconceivable, and who is always a person. He
is luminous like the sun, and He is transcendental, beyond this material
nature. One who, at the time of death, fixes his life air between the eyebrows
and, by the strength of yoga, with an undeviating mind, engages himself in
remembering the Supreme Lord in full devotion, will certainly attain to the
Supreme Personality of Godhead. Persons who are learned in the Vedas, who utter
omkara and who are great sages in the renounced order enter into Brahman.
Desiring such perfection, one practices celibacy. I shall now briefly explain
to you this process by which one may attain salvation. The yogic situation is
that of detachment from all sensual engagements. Closing all the doors of the
senses and fixing the mind on the heart and the life air at the top of the
head, one establishes himself in yoga. After being situated in this yoga
practice and vibrating the sacred syllable om, the supreme combination of
letters, if one thinks of the Supreme Personality of Godhead and quits his
body, he will certainly reach the spiritual planets. For one who always
remembers Me without deviation, I am easy to obtain, O son of Prtha, because of
his constant engagement in devotional service. After attaining Me, the great
souls, who are yogis in devotion, never return to this temporary world, which
is full of miseries, because they have attained the highest perfection. From
the highest planet in the material world down to the lowest, all are places of
misery wherein repeated birth and death take place. But one who attains to My
abode, O son of Kunti, never takes birth again. By human calculation, a
thousand ages taken together form the duration of Brahma's one day. And such
also is the duration of his night. At the beginning of Brahma's day, all living
entities become manifest from the unmanifest state, and thereafter, when the
night falls, they are merged into the unmanifest again. Again and again, when
Brahma's day arrives, all living entities come into being, and with the arrival
of Brahma's night they are helplessly annihilated. Yet there is another
unmanifest nature, which is eternal and is transcendental to this manifested
and unmanifested matter. It is supreme and is never annihilated. When all in
this world is annihilated, that part remains as it is. That which the
Vedantists describe as unmanifest and infallible, that which is known as the
supreme destination, that place from which, having attained it, one never
returns-that is My supreme abode. The Supreme Personality of Godhead, who is
greater than all, is attainable by unalloyed devotion. Although He is present
in His abode, He is all-pervading, and everything is situated within Him. O
best of the Bharatas, I shall now explain to you the different times at which,
passing away from this world, the yogi does or does not come back. Those who
know the Supreme Brahman attain that Supreme by passing away from the world
during the influence of the fiery god, in the light, at an auspicious moment of
the day, during the fortnight of the waxing moon, or during the six months when
the sun travels in the north. The mystic who passes away from this world during
the smoke, the night, the fortnight of the waning moon, or the six months when
the sun passes to the south reaches the moon planet but again comes back.
According to Vedic opinion, there are two ways of passing from this world-one
in light and one in darkness. When one passes in light, he does not come back;
but when one passes in darkness, he returns. Although the devotees know these
two paths, O Arjuna, they are never bewildered. Therefore be always fixed in
devotion. A person who accepts the path of devotional service is not bereft of
the results derived from studying the Vedas, performing austere sacrifices,
giving charity or pursuing philosophical and fruitive activities. Simply by
performing devotional service, he attains all these, and at the end he reaches
the supreme eternal abode.



Bhagavad-gita: Chapter Nine

The Most Confidential Knowledge



The Supreme Personality of Godhead said: My dear Arjuna, because you are never
envious of Me, I shall impart to you this most confidential knowledge and
realization, knowing which you shall be relieved of the miseries of material
existence. This knowledge is the king of education, the most secret of all
secrets. It is the purest knowledge, and because it gives direct perception of
the self by realization, it is the perfection of religion. It is everlasting,
and it is joyfully performed. Those who are not faithful in this devotional
service cannot attain Me, O conqueror of enemies. Therefore they return to the
path of birth and death in this material world. By Me, in My unmanifested form,
this entire universe is pervaded. All beings are in Me, but I am not in them.
And yet everything that is created does not rest in Me. Behold My mystic
opulence! Although I am the maintainer of all living entities and although I am
everywhere, I am not a part of this cosmic manifestation, for My Self is the
very source of creation. Understand that as the mighty wind, blowing
everywhere, rests always in the sky, all created beings rest in Me. O son of
Kunti, at the end of the millennium all material manifestations enter into My
nature, and at the beginning of another millennium, by My potency, I create
them again. The whole cosmic order is under Me. Under My will it is
automatically manifested again and again, and under My will it is annihilated
at the end. O Dhananjaya, all this work cannot bind Me. I am ever detached from
all these material activities, seated as though neutral. This material nature,
which is one of My energies, is working under My direction, O son of Kunti,
producing all moving and nonmoving beings. Under its rule this manifestation is
created and annihilated again and again. Fools deride Me when I descend in the
human form. They do not know My transcendental nature as the Supreme Lord of
all that be. Those who are thus bewildered are attracted by demonic and
atheistic views. In that deluded condition, their hopes for liberation, their
fruitive activities, and their culture of knowledge are all defeated. O son of
Prtha, those who are not deluded, the great souls, are under the protection of
the divine nature. They are fully engaged in devotional service because they
know Me as the Supreme Personality of Godhead, original and inexhaustible.
Always chanting My glories, endeavoring with great determination, bowing down
before Me, these great souls perpetually worship Me with devotion. Others, who
engage in sacrifice by the cultivation of knowledge, worship the Supreme Lord
as the one without a second, as diverse in many, and in the universal form. But
it is I who am the ritual, I the sacrifice, the offering to the ancestors, the
healing herb, the transcendental chant. I am the butter and the fire and the
offering. I am the father of this universe, the mother, the support and the
grandsire. I am the object of knowledge, the purifier and the syllable om. I am
also the Rg, the Sama and the Yajur Vedas. I am the goal, the sustainer, the
master, the witness, the abode, the refuge, and the most dear friend. I am the
creation and the annihilation, the basis of everything, the resting place and
the eternal seed. O Arjuna, I give heat, and I withhold and send forth the
rain. I am immortality, and I am also death personified. Both spirit and matter
are in Me. Those who study the Vedas and drink the soma juice, seeking the
heavenly planets, worship Me indirectly. Purified of sinful reactions, they
take birth on the pious, heavenly planet of Indra, where they enjoy godly
delights. When they have thus enjoyed vast heavenly sense pleasure and the
results of their pious activities are exhausted, they return to this mortal
planet again. Thus those who seek sense enjoyment by adhering to the principles
of the three Vedas achieve only repeated birth and death. But those who always
worship Me with exclusive devotion, meditating on My transcendental form-to
them I carry what they lack, and I preserve what they have. Those who are
devotees of other gods and who worship them with faith actually worship only
Me, O son of Kunti, but they do so in a wrong way. I am the only enjoyer and
master of all sacrifices. Therefore, those who do not recognize My true
transcendental nature fall down. Those who worship the demigods will take birth
among the demigods; those who worship the ancestors go to the ancestors; those
who worship ghosts and spirits will take birth among such beings; and those who
worship Me will live with Me. If one offers Me with love and devotion a leaf, a
flower, fruit or water, I will accept it. Whatever you do, whatever you eat,
whatever you offer or give away, and whatever austerities you perform-do that,
O son of Kunti, as an offering to Me. In this way you will be freed from
bondage to work and its auspicious and inauspicious results. With your mind
fixed on Me in this principle of renunciation, you will be liberated and come
to Me. I envy no one, nor am I partial to anyone. I am equal to all. But
whoever renders service unto Me in devotion is a friend, is in Me, and I am
also a friend to him. Even if one commits the most abominable action, if he is
engaged in devotional service he is to be considered saintly because he is
properly situated in his determination. He quickly becomes righteous and
attains lasting peace. O son of Kunti, declare it boldly that My devotee never
perishes. O son of Prtha, those who take shelter in Me, though they be of lower
birth-women, vaisyas [merchants] and sudras [workers]-can attain the supreme
destination. How much more this is so of the righteous brahmanas, the devotees
and the saintly kings. Therefore, having come to this temporary, miserable
world, engage in loving service unto Me. Engage your mind always in thinking of
Me, become My devotee, offer obeisances to Me and worship Me. Being completely
absorbed in Me, surely you will come to Me.



Bhagavad-gita: Chapter Ten

Opulence of the Absolute



The Supreme Personality of Godhead said: Listen again, O mighty-armed Arjuna.
Because you are My dear friend, for your benefit I shall speak to you further,
giving knowledge that is better than what I have already explained. Neither the
hosts of demigods nor the great sages know My origin or opulences, for, in
every respect, I am the source of the demigods and sages. He who knows Me as
the unborn, as the beginningless, as the Supreme Lord of all the worlds-he
only, undeluded among men, is freed from all sins. Intelligence, knowledge,
freedom from doubt and delusion, forgiveness, truthfulness, control of the
senses, control of the mind, happiness and distress, birth, death, fear,
fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame
and infamy-all these various qualities of living beings are created by Me
alone. The seven great sages and before them the four other great sages and the
Manus [progenitors of mankind] come from Me, born from My mind, and all the
living beings populating the various planets descend from them. One who is
factually convinced of this opulence and mystic power of Mine engages in
unalloyed devotional service; of this there is no doubt. I am the source of all
spiritual and material worlds. Everything emanates from Me. The wise who
perfectly know this engage in My devotional service and worship Me with all
their hearts. The thoughts of My pure devotees dwell in Me, their lives are
fully devoted to My service, and they derive great satisfaction and bliss from
always enlightening one another and conversing about Me. To those who are
constantly devoted to serving Me with love, I give the understanding by which
they can come to Me. To show them special mercy, I, dwelling in their hearts,
destroy with the shining lamp of knowledge the darkness born of ignorance.
Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode,
the purest, the Absolute Truth. You are the eternal, transcendental, original
person, the unborn, the greatest. All the great sages such as Narada, Asita,
Devala and Vyasa confirm this truth about You, and now You Yourself are
declaring it to me. O Krsna, I totally accept as truth all that You have told
me. Neither the demigods nor the demons, O Lord, can understand Your
personality. Indeed, You alone know Yourself by Your own internal potency, O
Supreme Person, origin of all, Lord of all beings, God of gods, Lord of the
universe!Please tell me in detail of Your divine opulences by which You pervade
all these worlds. O Krsna, O supreme mystic, how shall I constantly think of
You, and how shall I know You? In what various forms are You to be remembered,
O Supreme Personality of Godhead?O Janardana, again please describe in detail
the mystic power of Your opulences. I am never satiated in hearing about You,
for the more I hear the more I want to taste the nectar of Your words. The
Supreme Personality of Godhead said: Yes, I will tell you of My splendorous
manifestations, but only of those which are prominent, O Arjuna, for My
opulence is limitless. I am the Supersoul, O Arjuna, seated in the hearts of
all living entities. I am the beginning, the middle and the end of all beings.
Of the Adityas I am Visnu, of lights I am the radiant sun, of the Maruts I am
Marici, and among the stars I am the moon. Of the Vedas I am the Sama Veda; of
the demigods I am Indra, the king of heaven; of the senses I am the mind; and
in living beings I am the living force [consciousness]. Of all the Rudras I am
Lord Siva, of the Yaksas and Raksasas I am the Lord of wealth [Kuvera], of the
Vasus I am fire [Agni], and of mountains I am Meru. Of priests, O Arjuna, know
Me to be the chief, Brhaspati. Of generals I am Kartikeya, and of bodies of
water I am the ocean. Of the great sages I am Bhrgu; of vibrations I am the
transcendental om. Of sacrifices I am the chanting of the holy names [japa],
and of immovable things I am the Himalayas. Of all trees I am the banyan tree,
and of the sages among the demigods I am Narada. Of the Gandharvas I am
Citraratha, and among perfected beings I am the sage Kapila. Of horses know Me
to be Uccaihsrava, produced during the churning of the ocean for nectar. Of
lordly elephants I am Airavata, and among men I am the monarch. Of weapons I am
the thunderbolt; among cows I am the surabhi. Of causes for procreation I am
Kandarpa, the god of love, and of serpents I am Vasuki. Of the many-hooded
Nagas I am Ananta, and among the aquatics I am the demigod Varuna. Of departed
ancestors I am Aryama, and among the dispensers of law I am Yama, the lord of
death. Among the Daitya demons I am the devoted Prahlada, among subduers I am
time, among beasts I am the lion, and among birds I am Garuda. Of purifiers I
am the wind, of the wielders of weapons I am Rama, of fishes I am the shark,
and of flowing rivers I am the Ganges. Of all creations I am the beginning and
the end and also the middle, O Arjuna. Of all sciences I am the spiritual
science of the self, and among logicians I am the conclusive truth. Of letters
I am the letter A, and among compound words I am the dual compound. I am also
inexhaustible time, and of creators I am Brahma. I am all-devouring death, and
I am the generating principle of all that is yet to be. Among women I am fame,
fortune, fine speech, memory, intelligence, steadfastness and patience. Of the
hymns in the Sama Veda I am the Brhat-sama, and of poetry I am the Gayatri. Of
months I am Margasirsa [November-December], and of seasons I am flower-bearing
spring. I am also the gambling of cheats, and of the splendid I am the
splendor. I am victory, I am adventure, and I am the strength of the strong. Of
the descendants of Vrsni I am Vasudeva, and of the Pandavas I am Arjuna. Of the
sages I am Vyasa, and among great thinkers I am Usana. Among all means of
suppressing lawlessness I am punishment, and of those who seek victory I am
morality. Of secret things I am silence, and of the wise I am the wisdom.
Furthermore, O Arjuna, I am the generating seed of all existences. There is no
being-moving or nonmoving-that can exist without Me. O mighty conqueror of
enemies, there is no end to My divine manifestations. What I have spoken to you
is but a mere indication of My infinite opulences. Know that all opulent,
beautiful and glorious creations spring from but a spark of My splendor. But
what need is there, Arjuna, for all this detailed knowledge? With a single
fragment of Myself I pervade and support this entire universe.



Bhagavad-gita: Chapter Eleven

The Universal Form



Arjuna said: By my hearing the instructions You have kindly given me about
these most confidential spiritual subjects, my illusion has now been dispelled.
O lotus-eyed one, I have heard from You in detail about the appearance and
disappearance of every living entity and have realized Your inexhaustible
glories. O greatest of all personalities, O supreme form, though I see You here
before me in Your actual position, as You have described Yourself, I wish to
see how You have entered into this cosmic manifestation. I want to see that
form of Yours. If You think that I am able to behold Your cosmic form, O my
Lord, O master of all mystic power, then kindly show me that unlimited
universal Self. The Supreme Personality of Godhead said: My dear Arjuna, O son
of Prtha, see now My opulences, hundreds of thousands of varied divine and
multicolored forms. O best of the Bharatas, see here the different
manifestations of Adityas, Vasus, Rudras, Asvini-kumaras and all the other
demigods. Behold the many wonderful things which no one has ever seen or heard
of before. O Arjuna, whatever you wish to see, behold at once in this body of
Mine! This universal form can show you whatever you now desire to see and
whatever you may want to see in the future. Everything-moving and nonmoving-is
here completely, in one place. But you cannot see Me with your present eyes.
Therefore I give you divine eyes. Behold My mystic opulence!Sanjaya said: O
King, having spoken thus, the Supreme Lord of all mystic power, the Personality
of Godhead, displayed His universal form to Arjuna. Arjuna saw in that
universal form unlimited mouths, unlimited eyes, unlimited wonderful visions.
The form was decorated with many celestial ornaments and bore many divine
upraised weapons. He wore celestial garlands and garments, and many divine
scents were smeared over His body. All was wondrous, brilliant, unlimited,
all-expanding. If hundreds of thousands of suns were to rise at once into the
sky, their radiance might resemble the effulgence of the Supreme Person in that
universal form. At that time Arjuna could see in the universal form of the Lord
the unlimited expansions of the universe situated in one place although divided
into many, many thousands. Then, bewildered and astonished, his hair standing
on end, Arjuna bowed his head to offer obeisances and with folded hands began
to pray to the Supreme Lord. Arjuna said: My dear Lord Krsna, I see assembled
in Your body all the demigods and various other living entities. I see Brahma
sitting on the lotus flower, as well as Lord Siva and all the sages and divine
serpents. O Lord of the universe, O universal form, I see in Your body many,
many arms, bellies, mouths and eyes, expanded everywhere, without limit. I see
in You no end, no middle and no beginning. Your form is difficult to see
because of its glaring effulgence, spreading on all sides, like blazing fire or
the immeasurable radiance of the sun. Yet I see this glowing form everywhere,
adorned with various crowns, clubs and discs. You are the supreme primal
objective. You are the ultimate resting place of all this universe. You are
inexhaustible, and You are the oldest. You are the maintainer of the eternal
religion, the Personality of Godhead. This is my opinion. You are without
origin, middle or end. Your glory is unlimited. You have numberless arms, and
the sun and moon are Your eyes. I see You with blazing fire coming forth from
Your mouth, burning this entire universe by Your own radiance. Although You are
one, You spread throughout the sky and the planets and all space between. O
great one, seeing this wondrous and terrible form, all the planetary systems
are perturbed. All the hosts of demigods are surrendering before You and
entering into You. Some of them, very much afraid, are offering prayers with
folded hands. Hosts of great sages and perfected beings, crying "All peace!"
are praying to You by singing the Vedic hymns. All the various manifestations
of Lord Siva, the Adityas, the Vasus, the Sadhyas, the Visvedevas, the two
Asvins, the Maruts, the forefathers, the Gandharvas, the Yaksas, the Asuras and
the perfected demigods are beholding You in wonder. O mighty-armed one, all the
planets with their demigods are disturbed at seeing Your great form, with its
many faces, eyes, arms, thighs, legs, and bellies and Your many terrible teeth;
and as they are disturbed, so am I. O all-pervading Visnu, seeing You with Your
many radiant colors touching the sky, Your gaping mouths, and Your great
glowing eyes, my mind is perturbed by fear. I can no longer maintain my
steadiness or equilibrium of mind. O Lord of lords, O refuge of the worlds,
please be gracious to me. I cannot keep my balance seeing thus Your blazing
deathlike faces and awful teeth. In all directions I am bewildered. All the
sons of Dhrtarastra, along with their allied kings, and Bhisma, Drona,
Karna-and our chief soldiers also-are rushing into Your fearful mouths. And
some I see trapped with heads smashed between Your teeth. As the many waves of
the rivers flow into the ocean, so do all these great warriors enter blazing
into Your mouths. I see all people rushing full speed into Your mouths, as
moths dash to destruction in a blazing fire. O Visnu, I see You devouring all
people from all sides with Your flaming mouths. Covering all the universe with
Your effulgence, You are manifest with terrible, scorching rays. O Lord of
lords, so fierce of form, please tell me who You are. I offer my obeisances
unto You; please be gracious to me. You are the primal Lord. I want to know
about You, for I do not know what Your mission is. The Supreme Personality of
Godhead said: Time I am, the great destroyer of the worlds, and I have come
here to destroy all people. With the exception of you [the Pandavas], all the
soldiers here on both sides will be slain. Therefore get up. Prepare to fight
and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are
already put to death by My arrangement, and you, O Savyasaci, can be but an
instrument in the fight. Drona, Bhisma, Jayadratha, Karna and the other great
warriors have already been destroyed by Me. Therefore, kill them and do not be
disturbed. Simply fight, and you will vanquish your enemies in battle. Sanjaya
said to Dhrtarastra: O King, after hearing these words from the Supreme
Personality of Godhead, the trembling Arjuna offered obeisances with folded
hands again and again. He fearfully spoke to Lord Krsna in a faltering voice,
as follows. Arjuna said: O master of the senses, the world becomes joyful upon
hearing Your name, and thus everyone becomes attached to You. Although the
perfected beings offer You their respectful homage, the demons are afraid, and
they flee here and there. All this is rightly done. O great one, greater even
than Brahma, You are the original creator. Why then should they not offer their
respectful obeisances unto You? O limitless one, God of gods, refuge of the
universe! You are the invincible source, the cause of all causes,
transcendental to this material manifestation. You are the original Personality
of Godhead, the oldest, the ultimate sanctuary of this manifested cosmic world.
You are the knower of everything, and You are all that is knowable. You are the
supreme refuge, above the material modes. O limitless form! This whole cosmic
manifestation is pervaded by You!You are air, and You are the supreme
controller! You are fire, You are water, and You are the moon! You are Brahma,
the first living creature, and You are the great-grandfather. I therefore offer
my respectful obeisances unto You a thousand times, and again and yet
again!Obeisances to You from the front, from behind and from all sides! O
unbounded power, You are the master of limitless might! You are all-pervading,
and thus You are everything!Thinking of You as my friend, I have rashly
addressed You "O Krsna," "O Yadava," "O my friend," not knowing Your glories.
Please forgive whatever I may have done in madness or in love. I have
dishonored You many times, jesting as we relaxed, lay on the same bed, or sat
or ate together, sometimes alone and sometimes in front of many friends. O
infallible one, please excuse me for all those offenses. You are the father of
this complete cosmic manifestation, of the moving and the nonmoving. You are
its worshipable chief, the supreme spiritual master. No one is equal to You,
nor can anyone be one with You. How then could there be anyone greater than You
within the three worlds, O Lord of immeasurable power?You are the Supreme Lord,
to be worshiped by every living being. Thus I fall down to offer You my
respectful obeisances and ask Your mercy. As a father tolerates the impudence
of his son, or a friend tolerates the impertinence of a friend, or a wife
tolerates the familiarity of her partner, please tolerate the wrongs I may have
done You. After seeing this universal form, which I have never seen before, I
am gladdened, but at the same time my mind is disturbed with fear. Therefore
please bestow Your grace upon me and reveal again Your form as the Personality
of Godhead, O Lord of lords, O abode of the universe. O universal form, O
thousand-armed Lord, I wish to see You in Your four-armed form, with helmeted
head and with club, wheel, conch and lotus flower in Your hands. I long to see
You in that form. The Supreme Personality of Godhead said: My dear Arjuna,
happily have I shown you, by My internal potency, this supreme universal form
within the material world. No one before you has ever seen this primal form,
unlimited and full of glaring effulgence. O best of the Kuru warriors, no one
before you has ever seen this universal form of Mine, for neither by studying
the Vedas, nor by performing sacrifices, nor by charity, nor by pious
activities, nor by severe penances can I be seen in this form in the material
world. You have been perturbed and bewildered by seeing this horrible feature
of Mine. Now let it be finished. My devotee, be free again from all
disturbances. With a peaceful mind you can now see the form you desire. Sanjaya
said to Dhrtarastra: The Supreme Personality of Godhead, Krsna, having spoken
thus to Arjuna, displayed His real four-armed form and at last showed His
two-armed form, thus encouraging the fearful Arjuna. When Arjuna thus saw Krsna
in His original form, he said: O Janardana, seeing this humanlike form, so very
beautiful, I am now composed in mind, and I am restored to my original nature.
The Supreme Personality of Godhead said: My dear Arjuna, this form of Mine you
are now seeing is very difficult to behold. Even the demigods are ever seeking
the opportunity to see this form, which is so dear. The form you are seeing
with your transcendental eyes cannot be understood simply by studying the
Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It
is not by these means that one can see Me as I am. My dear Arjuna, only by
undivided devotional service can I be understood as I am, standing before you,
and can thus be seen directly. Only in this way can you enter into the
mysteries of My understanding. My dear Arjuna, he who engages in My pure
devotional service, free from the contaminations of fruitive activities and
mental speculation, he who works for Me, who makes Me the supreme goal of his
life, and who is friendly to every living being-he certainly comes to Me.



Bhagavad-gita: Chapter Twelve

Devotional Service



Arjuna inquired: Which are considered to be more perfect, those who are always
properly engaged in Your devotional service or those who worship the impersonal
Brahman, the unmanifested?The Supreme Personality of Godhead said: Those who
fix their minds on My personal form and are always engaged in worshiping Me
with great and transcendental faith are considered by Me to be most perfect.
But those who fully worship the unmanifested, that which lies beyond the
perception of the senses, the all-pervading, inconceivable, unchanging, fixed
and immovable-the impersonal conception of the Absolute Truth-by controlling
the various senses and being equally disposed to everyone, such persons,
engaged in the welfare of all, at last achieve Me. For those whose minds are
attached to the unmanifested, impersonal feature of the Supreme, advancement is
very troublesome. To make progress in that discipline is always difficult for
those who are embodied. But those who worship Me, giving up all their
activities unto Me and being devoted to Me without deviation, engaged in
devotional service and always meditating upon Me, having fixed their minds upon
Me, O son of Prtha-for them I am the swift deliverer from the ocean of birth
and death. Just fix your mind upon Me, the Supreme Personality of Godhead, and
engage all your intelligence in Me. Thus you will live in Me always, without a
doubt. My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me
without deviation, then follow the regulative principles of bhakti-yoga. In
this way develop a desire to attain Me. If you cannot practice the regulations
of bhakti-yoga, then just try to work for Me, because by working for Me you
will come to the perfect stage. If, however, you are unable to work in this
consciousness of Me, then try to act giving up all results of your work and try
to be self-situated. If you cannot take to this practice, then engage yourself
in the cultivation of knowledge. Better than knowledge, however, is meditation,
and better than meditation is renunciation of the fruits of action, for by such
renunciation one can attain peace of mind. One who is not envious but is a kind
friend to all living entities, who does not think himself a proprietor and is
free from false ego, who is equal in both happiness and distress, who is
tolerant, always satisfied, self-controlled, and engaged in devotional service
with determination, his mind and intelligence fixed on Me-such a devotee of
Mine is very dear to Me. He for whom no one is put into difficulty and who is
not disturbed by anyone, who is equipoised in happiness and distress, fear and
anxiety, is very dear to Me. My devotee who is not dependent on the ordinary
course of activities, who is pure, expert, without cares, free from all pains,
and not striving for some result, is very dear to Me. One who neither rejoices
nor grieves, who neither laments nor desires, and who renounces both auspicious
and inauspicious things-such a devotee is very dear to Me. One who is equal to
friends and enemies, who is equipoised in honor and dishonor, heat and cold,
happiness and distress, fame and infamy, who is always free from contaminating
association, always silent and satisfied with anything, who doesn't care for
any residence, who is fixed in knowledge and who is engaged in devotional
service-such a person is very dear to Me. Those who follow this imperishable
path of devotional service and who completely engage themselves with faith,
making Me the supreme goal, are very, very dear to Me.



Bhagavad-gita: Chapter Thirteen

Nature, the Enjoyer and Consciousness



Arjuna said: O my dear Krsna, I wish to know about prakrti [nature], purusa
[the enjoyer], and the field and the knower of the field, and of knowledge and
the object of knowledge. The Supreme Personality of Godhead said: This body, O
son of Kunti, is called the field, and one who knows this body is called the
knower of the field. O scion of Bharata, you should understand that I am also
the knower in all bodies, and to understand this body and its knower is called
knowledge. That is My opinion. Now please hear My brief description of this
field of activity and how it is constituted, what its changes are, whence it is
produced, who that knower of the field of activities is, and what his
influences are. That knowledge of the field of activities and of the knower of
activities is described by various sages in various Vedic writings. It is
especially presented in Vedanta-sutra with all reasoning as to cause and
effect. The five great elements, false ego, intelligence, the unmanifested, the
ten senses and the mind, the five sense objects, desire, hatred, happiness,
distress, the aggregate, the life symptoms, and convictions-all these are
considered, in summary, to be the field of activities and its interactions.
Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona
fide spiritual master; cleanliness; steadiness; self-control; renunciation of
the objects of sense gratification; absence of false ego; the perception of the
evil of birth, death, old age and disease; detachment; freedom from
entanglement with children, wife, home and the rest; even-mindedness amid
pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring
to live in a solitary place; detachment from the general mass of people;
accepting the importance of self-realization; and philosophical search for the
Absolute Truth-all these I declare to be knowledge, and besides this whatever
there may be is ignorance. I shall now explain the knowable, knowing which you
will taste the eternal. Brahman, the spirit, beginningless and subordinate to
Me, lies beyond the cause and effect of this material world. Everywhere are His
hands and legs, His eyes, heads and faces, and He has ears everywhere. In this
way the Supersoul exists, pervading everything. The Supersoul is the original
source of all senses, yet He is without senses. He is unattached, although He
is the maintainer of all living beings. He transcends the modes of nature, and
at the same time He is the master of all the modes of material nature. The
Supreme Truth exists outside and inside of all living beings, the moving and
the nonmoving. Because He is subtle, He is beyond the power of the material
senses to see or to know. Although far, far away, He is also near to all.
Although the Supersoul appears to be divided among all beings, He is never
divided. He is situated as one. Although He is the maintainer of every living
entity, it is to be understood that He devours and develops all. He is the
source of light in all luminous objects. He is beyond the darkness of matter
and is unmanifested. He is knowledge, He is the object of knowledge, and He is
the goal of knowledge. He is situated in everyone's heart. Thus the field of
activities [the body], knowledge and the knowable have been summarily described
by Me. Only My devotees can understand this thoroughly and thus attain to My
nature. Material nature and the living entities should be understood to be
beginningless. Their transformations and the modes of matter are products of
material nature. Nature is said to be the cause of all material causes and
effects, whereas the living entity is the cause of the various sufferings and
enjoyments in this world. The living entity in material nature thus follows the
ways of life, enjoying the three modes of nature. This is due to his
association with that material nature. Thus he meets with good and evil among
various species. Yet in this body there is another, a transcendental enjoyer,
who is the Lord, the supreme proprietor, who exists as the overseer and
permitter, and who is known as the Supersoul. One who understands this
philosophy concerning material nature, the living entity and the interaction of
the modes of nature is sure to attain liberation. He will not take birth here
again, regardless of his present position. Some perceive the Supersoul within
themselves through meditation, others through the cultivation of knowledge, and
still others through working without fruitive desires. Again there are those
who, although not conversant in spiritual knowledge, begin to worship the
Supreme Person upon hearing about Him from others. Because of their tendency to
hear from authorities, they also transcend the path of birth and death. O chief
of the Bharatas, know that whatever you see in existence, both the moving and
the nonmoving, is only a combination of the field of activities and the knower
of the field. One who sees the Supersoul accompanying the individual soul in
all bodies, and who understands that neither the soul nor the Supersoul within
the destructible body is ever destroyed, actually sees. One who sees the
Supersoul equally present everywhere, in every living being, does not degrade
himself by his mind. Thus he approaches the transcendental destination. One who
can see that all activities are performed by the body, which is created of
material nature, and sees that the self does nothing, actually sees. When a
sensible man ceases to see different identities due to different material
bodies and he sees how beings are expanded everywhere, he attains to the
Brahman conception. Those with the vision of eternity can see that the
imperishable soul is transcendental, eternal, and beyond the modes of nature.
Despite contact with the material body, O Arjuna, the soul neither does
anything nor is entangled. The sky, due to its subtle nature, does not mix with
anything, although it is all-pervading. Similarly, the soul situated in Brahman
vision does not mix with the body, though situated in that body. O son of
Bharata, as the sun alone illuminates all this universe, so does the living
entity, one within the body, illuminate the entire body by consciousness. Those
who see with eyes of knowledge the difference between the body and the knower
of the body, and can also understand the process of liberation from bondage in
material nature, attain to the supreme goal.



Bhagavad-gita: Chapter Fourteen

The Three Modes of Material Nature



The Supreme Personality of Godhead said: Again I shall declare to you this
supreme wisdom, the best of all knowledge, knowing which all the sages have
attained the supreme perfection. By becoming fixed in this knowledge, one can
attain to the transcendental nature like My own. Thus established, one is not
born at the time of creation or disturbed at the time of dissolution. The total
material substance, called Brahman, is the source of birth, and it is that
Brahman that I impregnate, making possible the births of all living beings, O
son of Bharata. It should be understood that all species of life, O son of
Kunti, are made possible by birth in this material nature, and that I am the
seed-giving father. Material nature consists of three modes-goodness, passion
and ignorance. When the eternal living entity comes in contact with nature, O
mighty-armed Arjuna, he becomes conditioned by these modes. O sinless one, the
mode of goodness, being purer than the others, is illuminating, and it frees
one from all sinful reactions. Those situated in that mode become conditioned
by a sense of happiness and knowledge. The mode of passion is born of unlimited
desires and longings, O son of Kunti, and because of this the embodied living
entity is bound to material fruitive actions. O son of Bharata, know that the
mode of darkness, born of ignorance, is the delusion of all embodied living
entities. The results of this mode are madness, indolence and sleep, which bind
the conditioned soul. O son of Bharata, the mode of goodness conditions one to
happiness; passion conditions one to fruitive action; and ignorance, covering
one's knowledge, binds one to madness. Sometimes the mode of goodness becomes
prominent, defeating the modes of passion and ignorance, O son of Bharata.
Sometimes the mode of passion defeats goodness and ignorance, and at other
times ignorance defeats goodness and passion. In this way there is always
competition for supremacy. The manifestations of the mode of goodness can be
experienced when all the gates of the body are illuminated by knowledge. O
chief of the Bharatas, when there is an increase in the mode of passion the
symptoms of great attachment, fruitive activity, intense endeavor, and
uncontrollable desire and hankering develop. When there is an increase in the
mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are
manifested. When one dies in the mode of goodness, he attains to the pure
higher planets of the great sages. When one dies in the mode of passion, he
takes birth among those engaged in fruitive activities; and when one dies in
the mode of ignorance, he takes birth in the animal kingdom. The result of
pious action is pure and is said to be in the mode of goodness. But action done
in the mode of passion results in misery, and action performed in the mode of
ignorance results in foolishness. From the mode of goodness, real knowledge
develops; from the mode of passion, greed develops; and from the mode of
ignorance develop foolishness, madness and illusion. Those situated in the mode
of goodness gradually go upward to the higher planets; those in the mode of
passion live on the earthly planets; and those in the abominable mode of
ignorance go down to the hellish worlds. When one properly sees that in all
activities no other performer is at work than these modes of nature and he
knows the Supreme Lord, who is transcendental to all these modes, he attains My
spiritual nature. When the embodied being is able to transcend these three
modes associated with the material body, he can become free from birth, death,
old age and their distresses and can enjoy nectar even in this life. Arjuna
inquired: O my dear Lord, by which symptoms is one known who is transcendental
to these three modes? What is his behavior? And how does he transcend the modes
of nature?The Supreme Personality of Godhead said: O son of Pandu, he who does
not hate illumination, attachment and delusion when they are present or long
for them when they disappear; who is unwavering and undisturbed through all
these reactions of the material qualities, remaining neutral and
transcendental, knowing that the modes alone are active; who is situated in the
self and regards alike happiness and distress; who looks upon a lump of earth,
a stone and a piece of gold with an equal eye; who is equal toward the
desirable and the undesirable; who is steady, situated equally well in praise
and blame, honor and dishonor; who treats alike both friend and enemy; and who
has renounced all material activities-such a person is said to have transcended
the modes of nature. One who engages in full devotional service, unfailing in
all circumstances, at once transcends the modes of material nature and thus
comes to the level of Brahman. And I am the basis of the impersonal Brahman,
which is immortal, imperishable and eternal and is the constitutional position
of ultimate happiness.



Bhagavad-gita: Chapter Fifteen

The Yoga of the Supreme Person



The Supreme Personality of Godhead said: It is said that there is an
imperishable banyan tree that has its roots upward and its branches down and
whose leaves are the Vedic hymns. One who knows this tree is the knower of the
Vedas. The branches of this tree extend downward and upward, nourished by the
three modes of material nature. The twigs are the objects of the senses. This
tree also has roots going down, and these are bound to the fruitive actions of
human society. The real form of this tree cannot be perceived in this world. No
one can understand where it ends, where it begins, or where its foundation is.
But with determination one must cut down this strongly rooted tree with the
weapon of detachment. Thereafter, one must seek that place from which, having
gone, one never returns, and there surrender to that Supreme Personality of
Godhead from whom everything began and from whom everything has extended since
time immemorial. Those who are free from false prestige, illusion and false
association, who understand the eternal, who are done with material lust, who
are freed from the dualities of happiness and distress, and who, unbewildered,
know how to surrender unto the Supreme Person attain to that eternal kingdom.
That supreme abode of Mine is not illumined by the sun or moon, nor by fire or
electricity. Those who reach it never return to this material world. The living
entities in this conditioned world are My eternal fragmental parts. Due to
conditioned life, they are struggling very hard with the six senses, which
include the mind. The living entity in the material world carries his different
conceptions of life from one body to another as the air carries aromas. Thus he
takes one kind of body and again quits it to take another. The living entity,
thus taking another gross body, obtains a certain type of ear, eye, tongue,
nose and sense of touch, which are grouped about the mind. He thus enjoys a
particular set of sense objects. The foolish cannot understand how a living
entity can quit his body, nor can they understand what sort of body he enjoys
under the spell of the modes of nature. But one whose eyes are trained in
knowledge can see all this. The endeavoring transcendentalists, who are
situated in self-realization, can see all this clearly. But those whose minds
are not developed and who are not situated in self-realization cannot see what
is taking place, though they may try to. The splendor of the sun, which
dissipates the darkness of this whole world, comes from Me. And the splendor of
the moon and the splendor of fire are also from Me. I enter into each planet,
and by My energy they stay in orbit. I become the moon and thereby supply the
juice of life to all vegetables. I am the fire of digestion in the bodies of
all living entities, and I join with the air of life, outgoing and incoming, to
digest the four kinds of foodstuff. I am seated in everyone's heart, and from
Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be
known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.
There are two classes of beings, the fallible and the infallible. In the
material world every living entity is fallible, and in the spiritual world
every living entity is called infallible. Besides these two, there is the
greatest living personality, the Supreme Soul, the imperishable Lord Himself,
who has entered the three worlds and is maintaining them. Because I am
transcendental, beyond both the fallible and the infallible, and because I am
the greatest, I am celebrated both in the world and in the Vedas as that
Supreme Person. Whoever knows Me as the Supreme Personality of Godhead, without
doubting, is the knower of everything. He therefore engages himself in full
devotional service to Me, O son of Bharata. This is the most confidential part
of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever
understands this will become wise, and his endeavors will know perfection.



Bhagavad-gita: Chapter Sixteen

The Divine and Demoniac Natures



The Supreme Personality of Godhead said: Fearlessness; purification of one's
existence; cultivation of spiritual knowledge; charity; self-control;
performance of sacrifice; study of the Vedas; austerity; simplicity;
nonviolence; truthfulness; freedom from anger; renunciation; tranquillity;
aversion to faultfinding; compassion for all living entities; freedom from
covetousness; gentleness; modesty; steady determination; vigor; forgiveness;
fortitude; cleanliness; and freedom from envy and from the passion for
honor-these transcendental qualities, O son of Bharata, belong to godly men
endowed with divine nature. Pride, arrogance, conceit, anger, harshness and
ignorance-these qualities belong to those of demoniac nature, O son of Prtha.
The transcendental qualities are conducive to liberation, whereas the demoniac
qualities make for bondage. Do not worry, O son of Pandu, for you are born with
the divine qualities. O son of Prtha, in this world there are two kinds of
created beings. One is called the divine and the other demoniac. I have already
explained to you at length the divine qualities. Now hear from Me of the
demoniac. Those who are demoniac do not know what is to be done and what is not
to be done. Neither cleanliness nor proper behavior nor truth is found in them.
They say that this world is unreal, with no foundation, no God in control. They
say it is produced of sex desire and has no cause other than lust. Following
such conclusions, the demoniac, who are lost to themselves and who have no
intelligence, engage in unbeneficial, horrible works meant to destroy the
world. Taking shelter of insatiable lust and absorbed in the conceit of pride
and false prestige, the demoniac, thus illusioned, are always sworn to unclean
work, attracted by the impermanent. They believe that to gratify the senses is
the prime necessity of human civilization. Thus until the end of life their
anxiety is immeasurable. Bound by a network of hundreds of thousands of desires
and absorbed in lust and anger, they secure money by illegal means for sense
gratification. The demoniac person thinks: "So much wealth do I have today, and
I will gain more according to my schemes. So much is mine now, and it will
increase in the future, more and more. He is my enemy, and I have killed him,
and my other enemies will also be killed. I am the lord of everything. I am the
enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by
aristocratic relatives. There is none so powerful and happy as I am. I shall
perform sacrifices, I shall give some charity, and thus I shall rejoice." In
this way, such persons are deluded by ignorance. Thus perplexed by various
anxieties and bound by a network of illusions, they become too strongly
attached to sense enjoyment and fall down into hell. Self-complacent and always
impudent, deluded by wealth and false prestige, they sometimes proudly perform
sacrifices in name only, without following any rules or regulations. Bewildered
by false ego, strength, pride, lust and anger, the demons become envious of the
Supreme Personality of Godhead, who is situated in their own bodies and in the
bodies of others, and blaspheme against the real religion. Those who are
envious and mischievous, who are the lowest among men, I perpetually cast into
the ocean of material existence, into various demoniac species of life.
Attaining repeated birth amongst the species of demoniac life, O son of Kunti,
such persons can never approach Me. Gradually they sink down to the most
abominable type of existence. There are three gates leading to this hell-lust,
anger and greed. Every sane man should give these up, for they lead to the
degradation of the soul. The man who has escaped these three gates of hell, O
son of Kunti, performs acts conducive to self-realization and thus gradually
attains the supreme destination. He who discards scriptural injunctions and
acts according to his own whims attains neither perfection, nor happiness, nor
the supreme destination. One should therefore understand what is duty and what
is not duty by the regulations of the scriptures. Knowing such rules and
regulations, one should act so that he may gradually be elevated.



Bhagavad-gita: Chapter Seventeen

Divisions of Faith



Arjuna inquired: O Krsna, what is the situation of those who do not follow the
principles of scripture but worship according to their own imagination? Are
they in goodness, in passion or in ignorance?The Supreme Personality of Godhead
said: According to the modes of nature acquired by the embodied soul, one's
faith can be of three kinds-in goodness, in passion or in ignorance. Now hear
about this. O son of Bharata, according to one's existence under the various
modes of nature, one evolves a particular kind of faith. The living being is
said to be of a particular faith according to the modes he has acquired. Men in
the mode of goodness worship the demigods; those in the mode of passion worship
the demons; and those in the mode of ignorance worship ghosts and spirits.
Those who undergo severe austerities and penances not recommended in the
scriptures, performing them out of pride and egoism, who are impelled by lust
and attachment, who are foolish and who torture the material elements of the
body as well as the Supersoul dwelling within, are to be known as demons. Even
the food each person prefers is of three kinds, according to the three modes of
material nature. The same is true of sacrifices, austerities and charity. Now
hear of the distinctions between them. Foods dear to those in the mode of
goodness increase the duration of life, purify one's existence and give
strength, health, happiness and satisfaction. Such foods are juicy, fatty,
wholesome, and pleasing to the heart. Foods that are too bitter, too sour,
salty, hot, pungent, dry and burning are dear to those in the mode of passion.
Such foods cause distress, misery and disease. Food prepared more than three
hours before being eaten, food that is tasteless, decomposed and putrid, and
food consisting of remnants and untouchable things is dear to those in the mode
of darkness. Of sacrifices, the sacrifice performed according to the directions
of scripture, as a matter of duty, by those who desire no reward, is of the
nature of goodness. But the sacrifice performed for some material benefit, or
for the sake of pride, O chief of the Bharatas, you should know to be in the
mode of passion. Any sacrifice performed without regard for the directions of
scripture, without distribution of prasadam [spiritual food], without chanting
of Vedic hymns and remunerations to the priests, and without faith is
considered to be in the mode of ignorance. Austerity of the body consists in
worship of the Supreme Lord, the brahmanas, the spiritual master, and superiors
like the father and mother, and in cleanliness, simplicity, celibacy and
nonviolence. Austerity of speech consists in speaking words that are truthful,
pleasing, beneficial, and not agitating to others, and also in regularly
reciting Vedic literature. And satisfaction, simplicity, gravity, self-control
and purification of one's existence are the austerities of the mind. This
threefold austerity, performed with transcendental faith by men not expecting
material benefits but engaged only for the sake of the Supreme, is called
austerity in goodness. Penance performed out of pride and for the sake of
gaining respect, honor and worship is said to be in the mode of passion. It is
neither stable nor permanent. Penance performed out of foolishness, with
self-torture or to destroy or injure others, is said to be in the mode of
ignorance. Charity given out of duty, without expectation of return, at the
proper time and place, and to a worthy person is considered to be in the mode
of goodness. But charity performed with the expectation of some return, or with
a desire for fruitive results, or in a grudging mood, is said to be charity in
the mode of passion. And charity performed at an impure place, at an improper
time, to unworthy persons, or without proper attention and respect is said to
be in the mode of ignorance. From the beginning of creation, the three words om
tat sat were used to indicate the Supreme Absolute Truth. These three symbolic
representations were used by brahmanas while chanting the hymns of the Vedas
and during sacrifices for the satisfaction of the Supreme. Therefore,
transcendentalists undertaking performances of sacrifice, charity and penance
in accordance with scriptural regulations begin always with om, to attain the
Supreme. Without desiring fruitive results, one should perform various kinds of
sacrifice, penance and charity with the word tat. The purpose of such
transcendental activities is to get free from material entanglement. The
Absolute Truth is the objective of devotional sacrifice, and it is indicated by
the word sat. The performer of such sacrifice is also called sat, as are all
works of sacrifice, penance and charity which, true to the absolute nature, are
performed to please the Supreme Person, O son of Prtha. Anything done as
sacrifice, charity or penance without faith in the Supreme, O son of Prtha, is
impermanent. It is called asat and is useless both in this life and the next.



Bhagavad-gita: Chapter Eighteen

The Perfection of Renunciation



Arjuna said: O mighty-armed one, I wish to understand the purpose of
renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of
the Kesi demon, master of the senses. The Supreme Personality of Godhead said:
The giving up of activities that are based on material desire is what great
learned men call the renounced order of life [sannyasa]. And giving up the
results of all activities is what the wise call renunciation [tyaga]. Some
learned men declare that all kinds of fruitive activities should be given up as
faulty, yet other sages maintain that acts of sacrifice, charity and penance
should never be abandoned. O best of the Bharatas, now hear My judgment about
renunciation. O tiger among men, renunciation is declared in the scriptures to
be of three kinds. Acts of sacrifice, charity and penance are not to be given
up; they must be performed. Indeed, sacrifice, charity and penance purify even
the great souls. All these activities should be performed without attachment or
any expectation of result. They should be performed as a matter of duty, O son
of Prtha. That is My final opinion. Prescribed duties should never be
renounced. If one gives up his prescribed duties because of illusion, such
renunciation is said to be in the mode of ignorance. Anyone who gives up
prescribed duties as troublesome or out of fear of bodily discomfort is said to
have renounced in the mode of passion. Such action never leads to the elevation
of renunciation. O Arjuna, when one performs his prescribed duty only because
it ought to be done, and renounces all material association and all attachment
to the fruit, his renunciation is said to be in the mode of goodness. The
intelligent renouncer situated in the mode of goodness, neither hateful of
inauspicious work nor attached to auspicious work, has no doubts about work. It
is indeed impossible for an embodied being to give up all activities. But he
who renounces the fruits of action is called one who has truly renounced. For
one who is not renounced, the threefold fruits of action-desirable, undesirable
and mixed-accrue after death. But those who are in the renounced order of life
have no such result to suffer or enjoy. O mighty-armed Arjuna, according to the
Vedanta there are five causes for the accomplishment of all action. Now learn
of these from Me. The place of action [the body], the performer, the various
senses, the many different kinds of endeavor, and ultimately the
Supersoul-these are the five factors of action. Whatever right or wrong action
a man performs by body, mind or speech is caused by these five factors.
Therefore one who thinks himself the only doer, not considering the five
factors, is certainly not very intelligent and cannot see things as they are.
One who is not motivated by false ego, whose intelligence is not entangled,
though he kills men in this world, does not kill. Nor is he bound by his
actions. Knowledge, the object of knowledge, and the knower are the three
factors that motivate action; the senses, the work and the doer are the three
constituents of action. According to the three different modes of material
nature, there are three kinds of knowledge, action and performer of action. Now
hear of them from Me. That knowledge by which one undivided spiritual nature is
seen in all living entities, though they are divided into innumerable forms,
you should understand to be in the mode of goodness. That knowledge by which
one sees that in every different body there is a different type of living
entity you should understand to be in the mode of passion. And that knowledge
by which one is attached to one kind of work as the all in all, without
knowledge of the truth, and which is very meager, is said to be in the mode of
darkness. That action which is regulated and which is performed without
attachment, without love or hatred, and without desire for fruitive results is
said to be in the mode of goodness. But action performed with great effort by
one seeking to gratify his desires, and enacted from a sense of false ego, is
called action in the mode of passion. That action performed in illusion, in
disregard of scriptural injunctions, and without concern for future bondage or
for violence or distress caused to others is said to be in the mode of
ignorance. One who performs his duty without association with the modes of
material nature, without false ego, with great determination and enthusiasm,
and without wavering in success or failure is said to be a worker in the mode
of goodness. The worker who is attached to work and the fruits of work,
desiring to enjoy those fruits, and who is greedy, always envious, impure, and
moved by joy and sorrow, is said to be in the mode of passion. The worker who
is always engaged in work against the injunctions of the scripture, who is
materialistic, obstinate, cheating and expert in insulting others, and who is
lazy, always morose and procrastinating is said to be a worker in the mode of
ignorance. O winner of wealth, now please listen as I tell you in detail of the
different kinds of understanding and determination, according to the three
modes of material nature. O son of Prtha, that understanding by which one knows
what ought to be done and what ought not to be done, what is to be feared and
what is not to be feared, what is binding and what is liberating, is in the
mode of goodness. O son of Prtha, that understanding which cannot distinguish
between religion and irreligion, between action that should be done and action
that should not be done, is in the mode of passion. That understanding which
considers irreligion to be religion and religion to be irreligion, under the
spell of illusion and darkness, and strives always in the wrong direction, O
Partha, is in the mode of ignorance. O son of Prtha, that determination which
is unbreakable, which is sustained with steadfastness by yoga practice, and
which thus controls the activities of the mind, life and senses is
determination in the mode of goodness. But that determination by which one
holds fast to fruitive results in religion, economic development and sense
gratification is of the nature of passion, O Arjuna. And that determination
which cannot go beyond dreaming, fearfulness, lamentation, moroseness and
illusion-such unintelligent determination, O son of Prtha, is in the mode of
darkness. O best of the Bharatas, now please hear from Me about the three kinds
of happiness by which the conditioned soul enjoys, and by which he sometimes
comes to the end of all distress. That which in the beginning may be just like
poison but at the end is just like nectar and which awakens one to
self-realization is said to be happiness in the mode of goodness. That
happiness which is derived from contact of the senses with their objects and
which appears like nectar at first but poison at the end is said to be of the
nature of passion. And that happiness which is blind to self-realization, which
is delusion from beginning to end and which arises from sleep, laziness and
illusion is said to be of the nature of ignorance. There is no being existing,
either here or among the demigods in the higher planetary systems, which is
freed from these three modes born of material nature. Brahmanas, ksatriyas,
vaisyas and sudras are distinguished by the qualities born of their own natures
in accordance with the material modes, O chastiser of the enemy. Peacefulness,
self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and
religiousness-these are the natural qualities by which the brahmanas work.
Heroism, power, determination, resourcefulness, courage in battle, generosity
and leadership are the natural qualities of work for the ksatriyas. Farming,
cow protection and business are the natural work for the vaisyas, and for the
sudras there is labor and service to others. By following his qualities of
work, every man can become perfect. Now please hear from Me how this can be
done. By worship of the Lord, who is the source of all beings and who is
all-pervading, a man can attain perfection through performing his own work. It
is better to engage in one's own occupation, even though one may perform it
imperfectly, than to accept another's occupation and perform it perfectly.
Duties prescribed according to one's nature are never affected by sinful
reactions. Every endeavor is covered by some fault, just as fire is covered by
smoke. Therefore one should not give up the work born of his nature, O son of
Kunti, even if such work is full of fault. One who is self-controlled and
unattached and who disregards all material enjoyments can obtain, by practice
of renunciation, the highest perfect stage of freedom from reaction. O son of
Kunti, learn from Me how one who has achieved this perfection can attain to the
supreme perfectional stage, Brahman, the stage of highest knowledge, by acting
in the way I shall now summarize. Being purified by his intelligence and
controlling the mind with determination, giving up the objects of sense
gratification, being freed from attachment and hatred, one who lives in a
secluded place, who eats little, who controls his body, mind and power of
speech, who is always in trance and who is detached, free from false ego, false
strength, false pride, lust, anger, and acceptance of material things, free
from false proprietorship, and peaceful-such a person is certainly elevated to
the position of self-realization. One who is thus transcendentally situated at
once realizes the Supreme Brahman and becomes fully joyful. He never laments or
desires to have anything. He is equally disposed toward every living entity. In
that state he attains pure devotional service unto Me. One can understand Me as
I am, as the Supreme Personality of Godhead, only by devotional service. And
when one is in full consciousness of Me by such devotion, he can enter into the
kingdom of God. Though engaged in all kinds of activities, My pure devotee,
under My protection, reaches the eternal and imperishable abode by My grace. In
all activities just depend upon Me and work always under My protection. In such
devotional service, be fully conscious of Me. If you become conscious of Me,
you will pass over all the obstacles of conditioned life by My grace. If,
however, you do not work in such consciousness but act through false ego, not
hearing Me, you will be lost. If you do not act according to My direction and
do not fight, then you will be falsely directed. By your nature, you will have
to be engaged in warfare. Under illusion you are now declining to act according
to My direction. But, compelled by the work born of your own nature, you will
act all the same, O son of Kunti. The Supreme Lord is situated in everyone's
heart, O Arjuna, and is directing the wanderings of all living entities, who
are seated as on a machine, made of the material energy. O scion of Bharata,
surrender unto Him utterly. By His grace you will attain transcendental peace
and the supreme and eternal abode. Thus I have explained to you knowledge still
more confidential. Deliberate on this fully, and then do what you wish to do.
Because you are My very dear friend, I am speaking to you My supreme
instruction, the most confidential knowledge of all. Hear this from Me, for it
is for your benefit. Always think of Me, become My devotee, worship Me and
offer your homage unto Me. Thus you will come to Me without fail. I promise you
this because you are My very dear friend. Abandon all varieties of religion and
just surrender unto Me. I shall deliver you from all sinful reactions. Do not
fear. This confidential knowledge may never be explained to those who are not
austere, or devoted, or engaged in devotional service, nor to one who is
envious of Me. For one who explains this supreme secret to the devotees, pure
devotional service is guaranteed, and at the end he will come back to Me. There
is no servant in this world more dear to Me than he, nor will there ever be one
more dear. And I declare that he who studies this sacred conversation of ours
worships Me by his intelligence. And one who listens with faith and without
envy becomes free from sinful reactions and attains to the auspicious planets
where the pious dwell. O son of Prtha, O conqueror of wealth, have you heard
this with an attentive mind? And are your ignorance and illusions now
dispelled?Arjuna said: My dear Krsna, O infallible one, my illusion is now
gone. I have regained my memory by Your mercy. I am now firm and free from
doubt and am prepared to act according to Your instructions. Sanjaya said: Thus
have I heard the conversation of two great souls, Krsna and Arjuna. And so
wonderful is that message that my hair is standing on end. By the mercy of
Vyasa, I have heard these most confidential talks directly from the master of
all mysticism, Krsna, who was speaking personally to Arjuna. O King, as I
repeatedly recall this wondrous and holy dialogue between Krsna and Arjuna, I
take pleasure, being thrilled at every moment. O King, as I remember the
wonderful form of Lord Krsna, I am struck with wonder more and more, and I
rejoice again and again. Wherever there is Krsna, the master of all mystics,
and wherever there is Arjuna, the supreme archer, there will also certainly be
opulence, victory, extraordinary power, and morality. That is my opinion.



Bhisma Parva



Chapter Two



The First Day of Combat:

Duryodhana Gains the Upper Hand



Sanjaya said: O King, beholding the two armies appearing like two mighty
oceans, the heroic King Yudhisthira took off his coat of armor, and leaving
aside his weapons, proceeded toward the Kaurava's front line. Arjuna, Bhima,
Nakula and Sahadeva as well as Lord Krishna followed the great King in wonder
of his actions. Yudhisthira entered the Kaurava ranks on foot followed by his
brothers and His ever well wisher, Lord Krishna. Coming near the grandsire
Bhishma, Yudhisthira offered his obeisances and touching the feet of his
beloved grandfather he humbly submitted, "I offer my obeisances unto you, O
invincible one. Grant us permission to engage in combat with you. Also give us
your blessings to obtain victory."

The great grandsire of the Kuru dynasty replied, "If you had not obtained my
permission in this matter, O King of the earth, then I would have cursed you to
have been defeated. My grandson, I am pleased with you. O son of Pandu,
commence the battle and obtain victory. You may also ask me for a benediction
that will assist you in this battle. A man is a slave of wealth, but wealth is
no one's slave. I have been bound to the Kauravas by their wealth and thus like
a eunuch, I have taken a false master. O son of the Kuru race, what assistance
can I be to you, even though I am fighting for your enemy?"

"O sire," Yudhisthira requested, "it is difficult for me to ask this of you.
However, for the cause of virtue, I must ask it. Because you are invincible,
how will it be possible for us to conquer you in battle? Please tell me if
there is any righteousness in this request?"

"I do not see, O son of Kunti," Bhishma replied, "the person who can subjugate
me in battle. However, I will indicate to you when the time for my death has
come."

Bowing down to his beloved grandfather, Yudhisthira left him and proceeded to
the chariot of Drona. He offered his obeisances to the preceptor and inquired
from him, "I ask you, O invincible one, how may I fight without incurring sin?
How also will I be able to subdue the enemy?"

"If you had not solicited my permission in humility," Drona replied, "then I
would have cursed you to have been defeated in battle. However, since you have
come to me in this way, I am pleased with you. You may fight and win victory. I
am bound by the Kaurava's wealth, but I pray for your success"

"O great brahmana," Yudhisthira said, "pray for my victory, and give me good
counsel."

"Victory, O king," Drona replied, "is certain for you, because you have Lord
Hari for your advisor. I also grant you that you will vanquish your enemy in
battle. Where there is righteousness, there is Lord Krishna, and where there is
Lord Krishna, there is victory. Fight, O son of Kunti. What else is there to
ask from me?"

"O foremost of the brahmanas," Yudhisthira inquired, "listen to my request.
Since you are invincible, how will it be possible for me to subdue you in
battle?"

"As long as I live," Drona replied, "you will not have victory. There is none
amongst the enemy that can stop my progress. However, if I give up my weapons
and sit on my chariot in meditation, then it will be possible to kill me. When
I hear an untruth from a person who is always truthful, my death will take
place."

Offering obeisances to the preceptor Drona, King Yudhisthira went to the son
of Saradwat. Offering obeisances to Kripa, the King requested, "After obtaining
your permission, I will fight with the Kaurava army, and by your blessings, I
will defeat the enemy."

Kripacharya replied, "If, having made up your mind to fight, you had not come
to me, I would have cursed you to be defeated in battle. I am pleased with your
humility. I, also, am bound by wealth to fight for the Kauravas. However, you
may take a benediction from me."

Yudhisthira spoke falteringly, "O preceptor, I ask you for the following
boon." Yudhisthira could not speak another word, and his voice became choked
up.

Kripa, understanding what he wanted said, "I cannot be slain in battle, O
King. Fight and obtain victory. I will rise every morning and pray for your
success."

Offering obeisances to the preceptor Kripa, King Yudhisthira went to Salya and
offered his obeisances. With folded hands he spoke to his uncle, "I request
permission to fight in battle without incurring sin, and request your blessings
for victory."

"If you had not come to me in this way, O King," Salya said, "I would have
cursed you to be defeated in battle. Because of your humility, I am pleased
with you. Let it be as you wish. You may fight and obtain victory. I am bound
to the Kauravas by a promise, and I am speaking to you like a eunuch. Still you
may ask me for anything."

"If you remember the benediction you offered me at Upaplavya," Yudhisthira
replied, "during the preparations for the fight, I would ask you to honor that
boon in regards to the Suta's son [Karna]. Please weaken his determination for
battle."

"If this be your desire," Salya said, "then I shall accomplish it. Fight
according to your pleasure. I will obtain victory for you."

Having obtained blessings from his maternal uncle, Yudhisthira came out of the
vast Kaurava army along with his brothers. They returned to their positions and
again put on their armor. At this time Lord Krishna went to Karna and requested
him, "I have heard, O Karna, that you will not fight as long as Bhishma is
alive. Come to our camp, O son of Radha, and fight along with us until Bhishma
is slain. Afterwards, you may again take up you position by Duryodhana's
side."

"O Keshava," Karna replied, "I will not execute any action that is not
agreeable to Duryodhana. For him I will give up my life." Upon hearing these
words, Lord Krishna returned to Arjuna's chariot.

At this time in the midst of all the warriors, Yudhisthira loudly exclaimed,
"Anyone amongst the army of Duryodhana who will fight for us, we will accept as
an ally!" There was a moment of silence, and then Yuyutsu, one of
Dhritarastra's sons by a vaishya wife, said, "I will chose your side if you
will accept me, O sinless one."

"Come," Yudhisthira said, "come to our side and together we will fight with
your foolish brothers. Both Lord Krishna and myself accept you. On you rests
the continuation of Dhritarastra's line, and it will be you who will offer
oblations to the forefathers." Yuyutsu then came the Pandavas ranks to the
blare of conchshells and the beating of drums. The mighty armed sons of Pandu
then ascended their chariots and again properly arrayed their forces in battle
formation.

Dhritarastra inquired from Sanjaya: When the phalanxes of both sides were thus
arrayed, who struck first, the Pandavas of the Kurus?

Sanjaya replied: O King, under Duryodhana's command, Duhshasana advanced with
his troops, bearing the grandsire Bhishma at their head. The Pandavas also
advanced with cheerful hearts, desiring battle with their grandfather. With
Bhima leading them, the army of the Pandavas, accompanied by the tumultuous
blowing of conchshells, bugles and trumpets as well as the beating of drums,
encountered the troops of Duhshasana. The uproar of the soldiers was deafening,
and Bhimasena roared like a bull. The thunderous war cries of Bhima's voice
rose above the sounds of the instruments and the clashing armies. His voice
sounded like Indra's thunderbolt. Indeed, the war cries of Bhima were so loud
that the horses and elephants on both sides passed stool and urine. Bhima
assumed an awful form and, fell upon Dhritarastra's sons headed by Duryodhana.
Duryodhana, Durmukha, Dussaha, Duhshasana, Vivingsati and Chitrasena, pulling
back their bowstrings, released snake-like arrows desiring to end Bhima's life.
Joining Bhimasena in the encounter were the five sons of Draupadi, Abhimanyu,
Nakula and Sahadeva. The commander in chief, Dhristadyumna also joined happily
in that combat. He rushed against Dhritarastra's sons penetrating them with his
pointed shafts. When those two armies met, a dust cloud rose up into the sky
covering the battlefield with a darkness.

Under the order of King Duryodhana, all his generals rushed toward the Pandava
army for battle. And under the command of King Yudhisthira, the Kings in his
army rushed forward to halt their advancement. No one retreated from the field
of battle. The sound of the troops, the twang of bowstrings, the tread of the
infantry, the furious sounds of the horses, the falling of weapons and hooks,
the clash of weapons, the sounds of elephants rushing against one another, and
the clatter of the chariots mingled together and produced a loud uproar,
causing one's hair to stand on end.

Ganga's son, Bhishma, rushed at Arjuna, taking up a bow that resembled the rod
of death. And Arjuna, taking up his Gandiva bow, rushed at Bhishma with great
fury. Bhishma, although piercing Arjuna's body with many arrows, could not make
him waver, and the son of Kunti, Arjuna, also could not make the son of
Shantanu falter. Satyaki rushed against Kritavarman and pierced him with many
arrows. Kritavarman counter attacked and covered Satyaki with arrows, making
him resemble a pin cushion. The mighty bowman Abhimanyu battled with the
Koshala ruler, Brihadvala. Soon the King of Koshala cut off the standard and
overthrew the charioteer of Subhadra's son. Abhimanyu was outraged and pierced
Brihadvala with nine arrows. With another arrow Abhimanyu cut off the standard
from his chariot and killed his charioteer. Bhimasena struggled in battle with
Duryodhana, who was puffed up with false pride. Both of those mighty warriors
covered each other with hundreds of arrows, and upon seeing that encounter, all
were amazed. And Duhshasana, rushing against the mighty warrior Nakula, pierced
him with many sharp arrows. Laughing at Duhshasana's prowess, Nakula cut off
his standard and bow and struck him with twenty arrows. Duhshasana, however,
countered and killed Nakula's horses and cut his standard from his chariot.
Durmukha rushed against Sahadeva and pierced his body in many places. Sahadeva
countered and killed Durmukha's chario Bhishma Parva



Chapter Three



The Second Day at Kurukshetra;

Bhima and Arjuna Devastate the Kaurava Army



Dhritarastra inquired: When the valorous Sweta was slain by the grandsire
Bhishma, what did the Pandavas and the Panchalas do? O Sanjaya, hearing of our
victory, my heart feels extreme delight. I do not feel any shame because of our
previous transgressions. After the defeat of the great Sweta, Arjuna must have
become furious. What action did he take?

Sanjaya replied: O King, your happiness is only temporary. The Pandavas are
like ferocious serpents ready to release their venom. For your fault, O
Monarch, you will see all your kinsmen slain on the battlefield. Listen as I
narrate the events on the second day of the great war.

Sanjaya continued: King Yudhisthira greatly lamented the loss of so many
troops on the first day of battle. Seeing Bhishma devour his army, he went to
Lord Vasudeva and poured out his heart, "Behold, O Krishna, the invincible
prowess of the mighty bowman Bhishma. He is consuming my army like fire
consumes grass. No one can stand before him when he releases his celestial
weapons upon my troops. Yamaraja, Varuna, Kuvera or even Indra can be defeated,
but the mighty chariot fighter, Bhishma, cannot be stopped. Such being the
case, I am drowning in the great ocean of Ganga's son without a boat to rescue
me. I am unable to watch as my best warriors are slain. I shall, therefore,
retire to the forest to perform severe austerities, and save these great
warriors from the fire of the colossal Bhishma. Tell me, O Madhava, what I can
do prevent this slaughter? Although Arjuna is our only hope, I see that he is
indifferent, for although we are being slaughtered by Bhishma and Drona, he
does not take action. Endowed with supernatural powers, Bhima alone is
extinguishing the enemy troops. But at this rate it will take a hundred years
to defeat the enemy. O Govinda, please find the person who can stop Ganga's son
and the great Drona, so that after the enemy demise our kinsmen will live
happily in this world."

Seeing Kunti's first son conquered by despair, the lotus eyed Lord smilingly
instructed him, "Do not grieve, O chief of the Bharatas, especially when your
brothers are great bowmen. I am planning for your victory, and so are Drupada,
Virata and Satyaki. The mighty chariot fighter, Dhristadyumna, is arranging the
troops to subjugate our enemy. He will certainly cause Drona's death, and
Shikhandi will bring about the death of Bhishma. This has been ordained by
providence."

Enlivening the heart of Yudhisthira as well as the other great generals, the
lotus eyed Lord smiled compassionately upon all present. All were gazing upon
His beautiful features and were not satiated upon hearing His nectarean words.
In the presence of all, Dhristadyumna promised, "O son of Pritha, as ordained
by Lord Shiva himself, I will be the cause of Drona's death. Tomorrow, I shall
fight with Bhishma, Drona, Kripa, and Salya, and all the proud monarchs on the
Kaurava's side, bringing joy to your heart."

Yudhisthira then requested Dhristadyumna, "O great hero, in a previous age
there was a formation spoken of by Brihaspati, the priest of the demigods. It
is known by the name of Krauncharuma, and it will help us to rout our enemy.
Tomorrow before the sun rises, arrange our troops in this formation so our
enemy will be defeated."

When humbly requested by King Yudhisthira, Dhristadyumna, the esteemed chariot
fighter, arranged the phalanxes in the proper formation before the sun appeared
on the horizon. He placed Arjuna, the carrier of the Gandiva bow, in the
forefront of the whole army. King Drupada, surrounded by many phalanxes became
the head of that formation. The two kings Kuntibhoja and Saivya became the two
eyes, and Nakula and Sahadeva were placed on the right and left wing of the
formation. On the joints of the wings were placed ten thousand chariots, and at
the head of the formation was placed a hundred thousand. A hundred million
chariots were placed in the body of the formation, and in the neck was placed a
hundred and seventy thousands chariot fighters. On the joints of the wing as
well as the far edges were placed hundreds of thousands of elephants. The rear
of the formation was protected by Virata, the ruler of Kashi and the King of
the Chedis, Dhrishtaketu. Having placed all the troops in their proper places,
the Pandavas waited for sunrise. The white umbrellas mounted over the Pandava's
chariots and elephants looked magnificent, like many rising suns on the
horizon. Thus the army waited silently for the dawn of the second day.

With the first light of day, the Kauravas saw the commanding formation created
by the Pandavas. In the presence of all his important generals, Duryodhana
spoke encouraging words, "Each of the principal warriors here is capable of
killing the Pandavas in battle. How more effective will you be if united
against this vast army protected by Bhima. Let us now make arrangements to
counter the vast array of the Pandavas."

Upon hearing the desires of Dhritarastra's son, Bhishma and Drona formed an
array to counter that of the Pandavas. Hundreds of millions of men were lined
up for combat, and they filled the earth from one horizon to the other. The
leaders of the mammoth divisions were Bhishma, Drona, Kripa, Salya, Duryodhana,
Somadatta, Susharman, Bhurishrava, Sala, Shakuni, the ruler of the Kambhojas,
Vinda and Anuvinda, Kritavarman and many others. The soldiers appeared noble
with multicolored armor and vast numbers of weapons. All were cheerful, and all
were ready for battle.

Then the grandsire of the Kuru dynasty blew his conchshell followed by the
other great warriors. Conches, drums and kettledrums sounded in thousands, and
the tumult was uproarious. In response to the Kaurava's battle cry, Krishna and
Arjuna sounded their transcendental conchshells, the Panchajanya and the
Devadatta, striking fear into the hearts of the enemy. The mighty Bhima blew
his conch called Paundram. The son of Kunti, Yudhisthira sounded his conch
called the Anantavijaya, while Nakula and Sahadeva blew the Sughosha and the
Manipushpaka. The din of these conches was tumultuous and weakened the hearts
of Duryodhana's soldiers. All the warriors in the Pandava army sent up war
cries that caused the very earth to tremble. Both armies were joyous at the
thought of battle, and as they advanced toward one another with upraised
weapons, they uttered thunderous shouts that shook the very earth.

The two armies met with a forceful impact, causing a great dust cloud to rise
into the sky. Arrows like lightening bolts were scorching through the sky
severing the heads, arm, and legs of the oncoming enemy. Bhishma, exhibiting
gruesome prowess, approached the Pandava army and began to rain arrows in
thousands upon the great warriors. He first of all met with the son of
Subhadra, Abhimanyu, who was supported by Arjuna, Virata and Dhristadyumna. The
Pandava warriors wavered upon seeing the fierce Bhishma releasing arrows like
thunderbolts from the sky. Horsemen, chariot fighters and elephants fell fast
before the onslaught of the invincible grandsire. When the soldiers in the
Pandava army began to retreat, Arjuna requested the Lotus eyed Krishna, "O
Hrishikesha, guide my chariot to the presence of the grandsire. O descendant of
Vrishni, it is evident that Bhishma will annihilate our army if not opposed. He
is protected by Drona, Kripa, Salya and Vikarna. O Janardana, I shall therefore
slay Bhishma for the benefit of my troops."

Having said this, Lord Krishna, the Supreme Personality of Godhead, maneuvered
that beautiful chariot in line for challenging Bhishma. Arjuna's chariot was
drawn by spotlessly white horses of celestial origin. As the chariot moved,
Hanuman roared from the banner striking terror into the hearts of the Kaurava
army. Seeing Arjuna coming, the grandsire of the Kuru dynasty, released seventy
arrows. Drona assailed him with twenty five and Kripa with fifty. Salya
released nine arrows, and Drona's son released sixty. Arjuna neutralized those
arrows and pierced each of the great warriors with many shafts. All the arrows
released by Bhishma were repelled by Arjuna, and all the arrows released by
Arjuna were torn to pieces by the grandsire. Neither could gain an advantage
over the other, and all, including the heavenly lords, wondered at the display
of powers. Bhishma could not be defeated by Arjuna, and Arjuna could not be
subdued by the grandsire, Bhishma. While these two combatants were skirmishing
with their celestial weapons and countering each other, other warriors on both
sides began to kill one another with sharp edge scimitars, polished battle
axes, iron maces, javelins and innumerable arrows.

There was fierce fighting between Drona and the son of Drupada, Dhristadyumna.
Both were greatly provoked, and both released divine weapons, hoping to slay
each other. In the end Drona killed the Panchala prince's horses and the
charioteer. Dhristadyumna descended from his chariot mace in hand, indicating
he was ready to fight on foot. But before he take a step forward, Drona
shattered the weapon to pieces with his deadly arrows. Drupada's son then took
up a large scimitar and a beautiful shield marked with a hundred moons. He
assaulted Drona, and with each step caused the earth to tremble. Drona,
however, checked Dhristadyumna with arrows used for short range conflict. The
son of Drupada deflected those arrows with his shield, using his dextrous arms.
Coming to Dhrishtadyumna's aid, Bhima struck Drona with nine arrows, and
quickly took Drupada's son onto his chariot, saving him from certain death.

Under Duryodhana's orders, the King of the Kalingas, Shrutayus, intercepted
Bhima, intending to protect Drona. He was accompanied by a large division of
troops that were well armed. He was supported by King Ketumat of the Nishadas.
Bhima was supported by the Chedis, the Matsyas and the Karushas. When the two
armies met, there was a enormous clash of weapons. The battle cries of the
warriors filled the skies, and the troops were so thick that no one could
distinguish who was friend and who was foe. Friend slaughtered friend, and foe
slaughtered the foe. Heads were seen rolling on the ground and flying in the
air. Gradually the Kalingas began to gain the upper hand, and the army of the
Chedis broke leaving Bhima alone to fight with thousands of warriors.

From this point on, the battle is indescribable. Bhima became superhuman and
created a scene of terror that caused the enemy's hair to stand on end. From
the terrace of his car he rained a shower of arrows upon all warriors in the
Kalinga army. The King of the Kalingas, Shrutayus, and his son Sakradeva
attacked Bhima and pierced him with their shafts. They managed to kill Bhima's
horses, and becoming confident of victory, Sakradeva assaulted Bhima, intending
to send him to region of Yamaraja. Bhima countered those weapons with his own,
and taking up a huge mace, he released it with tremendous force. That mace
scorched through the air, and simultaneously killed the charioteer and
Sakradeva. The mace was thrown with such power that no one could distinguish
the body of that prince any longer.

Enraged on the battlefield and fighting alone, Bhima took up an immense
scimitar and shield, and ran into an army of thousands of men shouting fierce
war cries that terrorized the hearts of the enemy. The ruler of the Kalingas
Shrutayus, was furious, and rubbing his bowstring, released a deadly arrow
hoping to kill Bhima. While that arrow was scorching through the air like a
meteor, the powerful Bhima cut it in two with his huge sword. When that weapon
was baffled, Bhima sent up a loud roar that deafened the enemy's ears. The
ruler of the Kalingas was further enraged and released fourteen barbed darts
toward the son of Pandu. Bhima, fearlessly smiling, cut them into fragments
with three swings of his might scimitar.

While these two heroes were skirmishing, Bhanumat, a Kalinga general,
assaulted Bhima while riding on the back of his elephant. Bhanumat covered
Bhima with steel arrows and sent up a tumultuous shout encouraging the Kalinga
army. Not tolerating such impudence, Bhima sent up his own war cry, and ran
toward Bhanumat, who was seated on his elephant. The Kalinga army, seeing Bhima
single handedly fighting with tens of thousands of men, thought that he was not
a human being but a celestial warrior. Rushing at Bhanumat's elephant, Bhima
jumped onto his tusk and then onto his back, and with one swing of his sword,
he divided Bhanumat in the middle. One half fell off one side of the elephant,
and one half fell off the other side. With a thunderous roar, Bhima raised his
mighty sword and severed the head of that prince of the elephants, causing it
to fall to the ground.

While still on foot and wielding that terrible sword, he began to wander the
battlefield slaughtering elephants and making a wide path of flesh and blood
wherever he went. Wielding that great scimitar, he cut chariots in two, horses
in the middle, and heads, arms and thighs were seen flying in all directions.
His scimitar appeared like a discus destroying the whole Kalinga army. Anyone,
who was foolish to approach him shouting battle cries, was sent to the other
world. He whirled about, and jumped high, rushed forward and rushed backward,
constantly keeping his sword in a circle. That grinder of the foes slaughtered
elephants by cutting off their legs, trunks and heads and sometimes severing
them down the middle. Such was the strength of the invincible Bhima. He moved
on the battlefield, sometimes dragging chariot fighters from their chariots,
and sometimes trampling infantry under his feet. Sometimes he would be so
provoked that he would crush foot soldiers into balls of flesh. No one could
stand before the son of the wind god as he danced on the field of battle.

Shrutayush rallied his troops, and together they rushed at Bhima hoping to
trample him or kill him with their weapons. The ruler of the Kalingas pierced
Bhima in the chest with nine arrows, but this only annoyed Bhima. Suddenly
Bhima's charioteer, Ashoka, arrived with a chariot, and he requested Bhima to
ascend that beautiful car. Bhima then attacked the King of the Kalingas
challenging him to battle. Seeing Bhima coming, Shrutayush, Ketumat, Satya and
Satyadeva all rushed at him releasing their arrows. With seven iron arrows
Bhima killed Srutayush, the King of the Kalingas. Falling from his chariot, he
was deprived of his life. Bhima then killed those other great warriors with his
lethal weapons. The army of the Kalingas, headed by other powerful warriors,
could not tolerate Bhima's victory, and they rushed at him in thousands. They
were armed with maces, darts, javelins, swords, and bows and arrows. They
surrounded him and hoped by sheer numbers they could kill him. Bhima, smiling
all the while, took up a powerful mace and quickly descended from his chariot.
Wheeling his mace around and around, he sent seven hundred warriors to the
abode of death, and within a mere twinkling of an eye, he killed another two
thousand warriors. The elephants that assaulted Bhima had their riders killed,
and being thrown into confusion, they began to bolt over the battlefield
crushing thousands of Kalinga soldiers. Overcome with fear at seeing Bhima's
prowess, the remnants of the Kalinga army fled in all directions.

Coming up to support Bhima was Dhristadyumna and Satyaki. There was no one
more dearer to Dhristadyumna that Bhima, and when the Panchala Prince saw the
slaughter that Bhima had created, he sent up a war cry. Bhima saw
Dhristadyumna's chariot and heard his voice. He smiled at Dhristadyumna and
encouraged him to fight. By this time the Kalingas had rallied and attacked the
two heroes as they stood in their chariots. Bow in hand, Bhima began to slay
the enemy, causing a river of blood to flow from the warriors born in Kalinga.
The Kalingas thought that Bhima was Yamaraja himself, and they sent up cries
for help. Coming to their aid, Bhishma, the great grandsire of the Kurus,
attacked Bhima releasing his steel shafted arrows. Bhima countered those arrows
and released an iron dart with all his strength. Seeing that dart coming toward
him, Bhishma tore it to pieces. Bhishma quickly killed Bhima's horses, and the
son of Pandu, taking up a mace ran on foot towards the great grandsire.
However, Dhristadyumna quickly took the mighty Bhima onto his chariot and took
him away to safety. To stop Bhishma's advance, Satyaki killed his charioteer,
and the grandsire of the Kuru dynasty was borne away by his horses with the
speed of the wind. Bhimasena then finished the massacre of the Kalinga army
like fire consuming a dry forest. After his victory, he was embraced by
Dhristadyumna and Satyaki who exclaimed, "By good luck the king of the Kalingas
and his soldiers have been slain today. By the strength and prowess of your
arms, you alone have crushed this large division of troops." Having heard this
and still not satiated with battle, Bhima again ascended his chariot and began
to destroy the ranks of the enemy.

The son of Dhritarastra, Lakshmana, challenged the son of Arjuna, Abhimanyu,
by releasing lightning fast arrows. Abhimanyu, invoking a celestial weapon,
quickly released five hundred arrows at his cousin. Lakshmana, in turn, cut the
bow of his cousin in two at the middle. Taking up another bow, Abhimanyu
attacked Lakshmana with greater fury. Coming to Lakshman's assistance, his
father, Duryodhana, accompanied by many great generals, began to afflict the
son of Subhadra. Arjuna, seeing his son engaged in battle, came forward to
assist him. The Kuru generals, Bhishma and Drona, accompanied by hundreds and
thousands of soldiers, then attacked Dhananjaya. When those soldiers came
within the scope of Arjuna's arrows, they were all sent to the other world. He
filled the sky with arrows causing a dense darkness to set in on the
battlefield. The battlefield soon became littered with dead elephants, horses
and broken chariots. Men, pierced with as many as five hundred arrows, were
lying on the ground deprived of their life. Warriors with upraised weapons,
rushed against Arjuna's chariot. However, before they could come close, they
had their arms severed with the weapon in hand. None could face the third son
of Kunti in battle. There was literally a mountain of dead bodies surrounding
Arjuna's chariot, so great was the massacre. Bhishma and Drona had their
charioteers killed and were taken from the battlefield. When all the forces of
the enemy had fled, Arjuna and Lord Krishna blew on their divine conchshells
enlivening their army.

When the entire Kaurava army was routed, Bhishma said to Drona, "The heroic
son of Pandu, guided by Krishna, is annihilating our army as he alone is able
to do. Today, he cannot be subdued by any means. He appears to be the lord of
death in human form. Our warriors are running from the battlefield and cannot
be rallied. The sun is now setting on the horizon, and I think now is the time
to withdraw our troops. They are panic stricken and will not fight again
today." Having made his decision, the mighty chariot fighter, Bhishma, ordered
the withdrawal of the troops thus ending the second day of the terrible war.
The Pandava army also withdrew with joyous hearts, remembering the feats of
Bhima and Arjuna.



Thus Ends the Third Chapter of the Bhishma Parva, Entitled, The Second Day of
Battle; Bhima and Arjuna devastate the Kaurava Army



Chapter Commentary



In the beginning of this chapter, King Yudhisthira approached Lord Krishna and
revealed his disparing heart. Lord Krishna encouraged him with assuring words,
and thus King Yudhisthira was enlivened to continue the battle. All of us are
in the battle of material existence, and sometimes material nature is so
overwhelming, we need to turn to Lord Krishna for help. Some may say that we
don't have Lord Krishna present to pour out our hearts to, but that is not the
case. Lord Krishna is present in our hearts, and He knows our determination and
our sorrows. If we turn to Him and reveal our hearts, He will help as he did
King Yudhisthira. We can feel the presence of the Lord by chanting the Hare
Krishna maha mantra, Hare Krishna Hare Krishna, Krishna Krishna, Hare Hare/
Hare Rama Hare Rama, Rama Rama, Hare Hare. In the Bhagavad-gita Lord Krishna
assured Arjuna, cetasa sarva karmani, mayi sannyasya mat-parah, buddhi-yogam
upashritya, mach chittah sattam bhava, "In all activities just depend upon Me
and work always under My protection. In such devotional service, be fully
conscious of Me." (B.g. 18.57) In the next verse Lord Krishna continues, mac
cittah sarva-durgani, mat-prasadat tarisyasi, atha cet tvam ahankaran, na
shrosyasi vinanksyasi, "If you become conscious of Me, you will pass over all
obstacles of conditional life by My grace. If, however, you do not work in such
consciousness but act through false ego, no hearing Me, you will be lost."
(B.g. 18.58)





Bhishma Parva



Chapter Four



The Third Day of Rivalry at Kurukshetra;

Bhishma and Arjuna Reek Havoc



Dhritarastra inquired: When the sun appeared on the horizon, indicating the
third day of battle, what did my sons and the sons of Pandu do, both desiring
victory.

Sanjaya said: O King, listen as I relate the events that happened on the third
day of the great war. When the night had passed away and the dawn appeared, the
great grandsire of the Kuru dynasty, Bhishma, gave orders that the army be
arrayed in the Garuda formation. The beak of the bird was the grandsire
himself, and Drona and Kritavarman were the two eyes. Ashvatthama and Kripa
were the head, and they were supported by the Trigartas. Bhurishravas,
Jayadratha, Sala, Salya, and Bhagadatta were the neck of that great bird.
Duryodhana and his followers constituted the back of the bird, and Vinda and
Anuvinda, the Kings of Avantipura, were the tail of the bird. The two wings of
that formation were the numerous divisions of troops under the different
generals. Thus they waited anxiously for the third day of the battle.

Upon seeing the array formed by the Kauravas, Arjuna, in consultation with the
mighty Dhristadyumna, arranged their troops in a counter formation that
resembled a half moon. On the right side of the moon was the mighty Bhimasena
supported by Drupada and Virata. Dhristadyumna and Shikhandi took up their
positions in the middle of that formation surrounded by the Chedis, the
Karushas and the Kashis. Next to these great warriors was the pious King
Yudhisthira as well as the five sons of Draupadi and the son of Arjuna, Iravan.
On the far left side of that moon was Arjuna, with the Supreme Lord, Shree
Krishna as his chariot driver. In this way the Pandava army was arrayed and
readied for battle.

Then commenced the rivalry between the two great forces. Each rushed at the
other eager for battle. The two armies clashed, and the deafening sound of
steel and weapons was heard in all directions. Large numbers of elephants and
chariots on both sides rushed at one another with the intention of slaughter.
As on the previous days, the sounds of the drums, kettledrums, conches,
rattling chariots, clashing weapons, and the war cries of the foot soldiers
combined together to produce a thunderous sound that weakened the hearts of
many. Arjuna, the son of Kunti, began killing soldiers in hundreds and
thousands causing a great carnage on the field of battle. Unable to tolerate
the prowess of Phalguna, the unlimited Kaurava army attacked Arjuna.
Simultaneously, they released thousands upon thousands of arrows, javelins,
darts, swords, scimitars, maces and battle axes. Seeing that curtain of weapons
coming toward him like a hurricane, he checked it with his celestial weapons.
He then released countless arrows that created a massacre among the Kaurava
ranks. Unable to confront the third son of Pandu, Duryodhana's immense army
broke its formation and began to flee. Bhishma and Drona came forward to rally
the troops, and also Duryodhana encouraged the soldiers to return to their
positions.

After bolstering the soldiers and enlivening them, Duryodhana spoke tersely to
Bhishma, "O grandsire, listen to what I have to say. As long as you, Drona and
Kripa are alive, why should my army have to retreat. I do not regard the
Pandavas as your equal match. If you had told me before the battle that you
were not going to fight with the Pandavas, then I would have made arrangements
with Karna on what course to pursue. I do not deserve to be abandoned. Please
fight according to your prowess."

Laughing at Duryodhana's words, Bhishma replied, "Many a time I have told you
that the Pandavas cannot be slain. I am doing the best this aged self can do.
You can witness my prowess today as I check the progress of the sons of Pandu."
Filled with delight, Duryodhana ordered the drums and conches to sound,
encouraging the wavering army.

Dhritarastra inquired: O Sanjaya, after Bhishma vowed a determined effort to
stop the Pandavas, what did the great grandsire do to combat the Gandiva bow of
Arjuna?

Sanjaya replied: O Monarch, after the son of Ganga had been provoked by your
son, that great warrior, protected by a large division of troops, rushed at the
Pandava army longing for battle. The afternoon had already set in, and the
Pandava army had gained a decisive victory. However, the grandsire caused a
carnage of dead bodies to float in the ocean of Kurukshetra. Releasing his
lethal weapons, he severed the arms, legs and heads of the oncoming enemy. So
quick did he sever their heads that the trunks remained on the chariots still
grasping weapons or armed with bow and arrow. His bow was drawn in a full
circle, and he was releasing continuous lines of arrows in all directions. He
caused thousands of chariot fighters to fall from their chariots, naming each
before hand. The Pandava army could not tell where Bhishma was for he appeared
to be in all directions multiplied by a thousand. At one moment he was on the
west, and the next moment he was on the east. Not one of the Pandavas was able
to get close to him, such was the prowess he exhibited. They could not tell
where he was, but they could only see that the whole sky was filled with his
arrows. Not one arrow released from the grandsire's bow missed it's target.
With a single arrow, he was killing the gigantic elephants that opposed him.
Two or three soldiers, riding on the same elephant and encased in mail, were
pierced at the same time with one arrow. In the presence of Arjuna and Lord
Krishna, the Pandava army began to tremble. That army was so completely routed
that no two persons were seen close to each other; all had fled the
battlefield. The only thing left was a vast ocean of severed bodies, broken
weapons, shattered chariots, dead horses and prostrated elephants, lying like
huge hills. The Pandava's soldiers were throwing away their weapons and running
from the battlefield, saving themselves from the hurricane of grandfather
Bhishma.

Seeing the devastation of the army, the Supreme Personality of Godhead, Lord
Krishna, spoke to Partha, "The hour has come, O son of Kunti, to fulfill your
vow to destroy the grandsire. Behold Yudhisthira's troops running in all
directions like forest animals chased by a lion."

Thus provoked by Lord Krishna, Dhananjaya said, "Take this chariot to the
presence of Bhishma. I will force the grandsire from his chariot and take his
life." Then Madhava, Lord Krishna, directed the chariot toward the spot where
the son of Ganga was releasing his arrows. Sighting Arjuna coming forward to
challenge Bhishma, Yudhisthira's army rallied and supported him from behind.
Then that foremost of all warriors, Bhishma, seeing Arjuna coming to oppose
him, released thousands of arrows by invoking his celestial weapons. At one
point the chariot of Lord Krishna and Arjuna could not be seen, so heavy was
the downpour of weapons. However, Vasudeva guided those horses out of that
deadly curtain, and Arjuna cut the grandsire's bow in two with a single arrow.
Picking up another bow and stringing it quickly, Bhishma roared and stretched
that bow to its full limits. Arjuna, not affected by his grandfather's
exhibition of prowess, cut that bow in two. The son of Shantanu applauded his
grandson exclaiming, "O Partha, such a mighty feat is indeed worthy of you. I
am pleased with your fighting. Continue to attack to the best of your
ability."

Saying this much, Bhishma picked up yet another bow and released deadly arrows
resembling fiery serpents. Lord Krishna quickly guided Arjuna's effulgent white
horses out of the line of fire so that those arrows proved ineffectual. Then
Bhishma, exhibiting his expertise, pierced both Vasudeva and Arjuna with many
arrows. Invoking his celestial weapons by means of mantra, Bhishma covered the
two Krishnas on all sides with hundreds and thousands of arrows, causing Arjuna
to tremble on his chariot. Seeing Bhishma's mastery of weapons and the
lackluster fighting of Arjuna, Lord Krishna decided to act in the interests of
the Pandava army. He thought to Himself, "In a single day, Bhishma can destroy
this whole army. Yudhisthira's divisions are retreating out of fear, and the
Kaurava army is coming forward to take advantage of this slaughter. I shall,
today, kill Bhishma for the Pandava's sake. Arjuna refuses to fight with his
grandfather, and because of respect, he doesn't know what to do."

While Lord Krishna was thinking in this way, Bhishma was releasing arrows in
all directions. At this time Drona, Vikarna, Jayadratha, Bhurishrava,
Kritavarman and Kripa all came to assist Bhishma in his fight with Arjuna.
Satyaki saw that Arjuna was covered on all sides by the foremost warriors of
the Kaurava army. Satyaki quickly came to that spot like Vishnu coming to the
aid of Indra. He quickly rallied Yudhisthira's troops, encouraging them to
fight and gain victory. Lord Krishna then commanded the brave Satyaki, "Do not
attempt to rally the troops, O son of Sini. Those who are fighting should also
leave the battlefield. I, personally, will throw Bhishma down from his chariot,
and then slay Drona and the sons of Dhritarastra. I will gladden the hearts of
Arjuna, Bhima, Nakula and Sahadeva. I will joyfully give to Yudhisthira his
kingdom this very day."

Saying this, Lord Krishna gave up the reins and jumped down from His chariot,
taking up His Sudarshana chakra. That chakra was as effulgent as the sun and as
sharp as a razor. Making the earth tremble with His steps, the Supreme Lord
rushed at Bhishma weapon in hand. The yellow garments of Lord Krishna were
waving in the breeze and looked like a cloud charged with lightning. His
beautiful black hair was flowing in the wind, and His angered face appeared
like a blue lotus tinged with a red hue. In a divine fury He rushed toward
Bhishma, and all living entities thought that the end of the Kuru army was
near. Seeing Lord Krishna coming toward him, Bhishma fearlessly supplicated His
blessed Lord, "Come, come, O Supreme Personality of Godhead, O Lord of the
heavenly gods, O You who have the universe for Your abode. I offer my
respectful obeisances unto you who carry, the disc, the club, the sword and the
Sarnga bow. O Lord, forcibly throw me down from this chariot and exhibit Your
prowess for You are the refuge of the three worlds. If You kill me in the
presence of all, then great fortune will be mine both in this life and the
next. By the respect You are paying me, O Lord of the Vrishnis and Andhakas, I
become celebrated throughout the three worlds."

Hearing the chivalrous prayers of Bhishma, Lord Krishna, rushing with great
speed, exclaimed, "You are the root of this great slaughter on earth! If you
were righteous, you should have stopped the vile Duryodhana long ago. I cannot
tolerate this injustice against the Pandavas."

As Lord Krishna was rushing towards Bhishma, Arjuna jumped down from his
chariot. Running on foot after the Lord of the Universe, he caught up to Him
and seized Him with two hands. However, Lord Krishna dragged Arjuna a great
distance unable to stop Him. With great difficulty, Arjuna managed to stop Lord
Krishna's forward progress pleading, "Please subdue your anger! Your are the
refuge of the Pandavas, O Keshava. I swear that I will fulfill the oath I made
in the assembly of Kings. O Vasudeva, at Your command, I will certainly
annihilate the host of Kuru warriors."

Hearing Arjuna's promise, Lord Krishna was pacified and again mounted the
chariot and took up the reins. Lord Krishna was engaged as the servant of His
devotee, and it is this mood that has endeared Him to hearts of all living
creatures. With dust on His lotus like face, the Supreme Personality of
Godhead, took up His Panchajanya conchshell and blew it filling the sky in all
directions with its sound. To the sounds of drums, kettledrums and conches,
Lord Krishna caused the chariot of Arjuna to enter the ranks of the enemy. The
twang of the Gandiva bow resembled a roll of thunder and struck fear into the
sons of Dhritarastra. All the great warriors attacked Arjuna, like the ocean
coming to the beech. Bhurishrava hurled seven javelins furnished with plumes of
gold. Duryodhana also picked up a lance and threw it with all his strength. A
blazing dart was thrown by Bhishma, and a mace was hurled by Salya, the ruler
of Madras. With little effort, Arjuna shattered those weapons, and taking from
his quiver a celestial weapon called Mahendra, he caused it to appear in the
sky overhead. That mighty weapon, given to him by Indra, began to shower
hundreds of thousands of blazing arrows upon the oncoming Kaurava army. The
whole sky was filled with those arrows, and within a matter of moments, the din
of the the drums, conchshells, chariots, elephants, horsemen, and the battle
cries of the foot soldiers were heard no more, for they were silenced by
Arjuna's arrows.

Coming to support Arjuna was the Pandava army headed by Virata and Drupada.
They quickly engaged the remnants of the Kaurava army, and the slaughter was
frightening. Each warrior was struck with hundreds of arrows that tore apart
their bodies; flesh and blood muddied the ground. As the Mahendra weapon began
to expand in the sky, it increased the slaughter of the troops rushing into
battle. Bhishma, Drona, Kripa, and the other great generals were lacerated by
the celestial weapon, and seeing the situation, they caused the withdrawal of
the troops for the day. The sun was setting on the horizon, and there was a
great uproar amongst the Kaurava warriors. All agreed with each other, "In
today's battle, Arjuna has slain ten thousand chariot fighters, seven hundred
elephants, and tens of thousands of foot soldiers. This achievement is
wondrous. No one else can equal his prowess. All the great warriors, Bhishma,
Drona, Ashvatthama, Bhurishrava, Salya, Jayadratha and the King, have been
subjugated in battle by the angry son of Pritha." Speaking thus, Duryodhana's
soldiers entered their camps for nightly rest.



Thus Ends the Fourth Chapter of the Bhishma Parva, Entitled, The Third Day of
Rivalry at Kurukshetra; Bhishma and Arjuna Create Havoc.



Chapter Commentary



During this day's confrontation, Bhishma is again killing the Pandava troops
in large numbers, and seeing Arjuna unwilling to fight with his grandfather,
Lord Krishna takes up a weapon to fight with Bhishma. Lord Krishna promised not
to fight before the battle. One would expect the Supreme Lord to follow His
vow. If the Lord Lord cannot keep His vow then how can He expect us to? The
Lord is not breaking His promise for His own gratification, but to protect He
unalloyed devotees. The Pandavas were in a desperate situation, and Lord
Krishna took up His Sudarshana Chakra to protect the Pandava Army. The Lord is
setting an example here that one can break his promise if it is for the
satisfaction of Guru and Krishna. If one breaks his promise or vow and Lord
Krishna is satisfied, then that is true morality. One should see how far Lord
Krishna is satisfied.

Gadadhar Pandit, a follower and disciple of Lord Chaitanya Mahaprabhu, took a
vow of Kshetra sannyasa, a vow of not leaving a holy place. When Lord Chaitanya
Mahaprabhu wanted leave for Vrindavana from Jagannatha Puri, Gadadhar Pandit
wanted to go with Him, but the Lord forbade him to come. Gadadhar Pandit
actually accompanied Lord Chaitanya Mahaprabhu a short distance from Jagannatha
Puri, and the Lord was not pleased, and ultimately sent him back. On the other
hand, Ramanujacharya received a mantra from his guru and took a vow not to tell
anyone. However, Ramanuja went to the rooftops and yelled the mantra for
everyone to hear. Ultimately, the townspeople became Krishna conscious by the
mantra, and Ramanujachary's guru was pleased. One cannot be attached to mundane
morality, but to the satisfaction of guru and Krishna.





Bhishma Parva



Chapter Five



The Fourth Day of the Great Rivalry;

Bhima Kills Eight of Dhritarastra's Sons



Dhritarastra said: O Sanjaya, I regard providence as the decisive factor in as
much as my son's vast army is being slaughtered by an army of less experienced
soldiers. You are always speaking, O Suta, of the defeat of my army and the
victory of the Pandavas. Indeed, O Sanjaya, you are describing my army as
cowardly, as being slaughtered, as running from the battlefield. You
continually proclaim of the glories of the Pandava army and the weaknesses of
my army. Then again, you are constantly pointing out the faults of my son
Duryodhana. Tell me, O Sanjaya, the means by which my sons may subjugate their
enemy.

Sanjaya replied: This ill fortune has you for its root, O King. As you have
said, providence is supreme. Those who are wicked by nature can never be
victorious over those who are pious, no matter how many soldiers they may have.
Listen now, O monarch, as I narrate the great slaughter of divisions in both
armies. When the dawn of the fourth day arrived, Bhishma, surrounded by
fearless chariot warriors and supported by millions of troops, attacked the
Pandava army with heroic valor. Arjuna, the carrier of the Gandiva bow, came up
to challenge Bhishma, and a fierce duel began between those foremost warriors.
Meanwhile Ashvatthama, Bhurishrava, Chitrasena, and the son of Sala all
attacked Abhimanyu, the son of Subhadra. Abhimanyu appeared like a young lion
fighting with five elephants. Abhimanyu pierced the son of Drona with one shaft
and Salya with five. He cut the standard from the chariot of the son of Sala,
and with another arrow, he cut to pieces a mighty dart thrown by Bhurishrava.
He then killed the four horses drawing the chariot of Salya. With his powerful
arrows, Abhimanyu checked the progress of those great generals. Bhurishravas,
Salya, Ashvatthama and Samyamani not being able to challenge Arjuna's son, fled
the battlefield.

Duryodhana then commanded the Trigartas and their army numbering twenty-five
thousand to challenge Abhimanyu. Coming up to assist Abhimanyu was
Dhristadyumna, supported by the Madras and the Kekayas. Dhristadyumna
immediately pierced Kripa with three arrows, and with another twenty, he killed
the protectors of Kritavarman's chariot. The son of Sala then pierced
Dhristadyumna with ten arrows that bolted through the air light lightning.
However, Dhristadyumna countered and killed the horses of Sala's son. Taking up
a fearsome scimitar and stepping off his chariot, the son of Sala ran at
Dhristadyumna intending to chop him to pieces. The Panchala Prince quickly took
up a gigantic mace and shattered the head of that heroic warrior. Falling to
the ground, Sala's son loosened his grasp on his weapon and gave up his life.
Angered and furious at seeing his son slain, Sala, ran towards the prince of
the Panchalas who was invincible in combat. A fierce duel then commenced in
which neither could overcome the other.

Coming up to support Dhristadyumna was Bhimasena. He saw Duryodhana, and
desiring to fight with, he him took up his mace. Seeing the second son of Pandu
coming forward, the sons of Dhritarastra ran from the battlefield. Out of all
your sons, O King, only Duryodhana stood to fight with him. Duryodhana
immediately ordered the elephant division of the Magadha King to challenge
Bhima. Seeing that elephant army coming forward, causing the earth to tremble,
Bhima took up his mace and got down from his chariot. He uttered loud war cries
like a lion and rushed at those elephants swinging his deadly weapon.
Protecting Bhima from the rear was the son of Subhadra, Nakula, Sahadeva and
Dhristadyumna. They countered the arrows released from the elephant warriors.
The ruler of Magadha was riding on an elephant that resembled the celestial
Airavata. However, Abhimanyu killed that mighty beast with one shaft. When the
King of Magadha was deprived of his elephant, Abhimanyu struck off his head
with a broad headed shaft decorated with silver plumes.

Bhimasena was causing a great massacre of elephants. He was roaming the
battlefield killing those immense beasts with one swing of his club. Some had
their bodies mangled, and some had their heads smashed, while others had fled
out of fear of the son of the wind god. Huge mountain-like elephants were lying
on the ground vomiting blood, and some, who had their sides torn open, were
pouring out a river of blood and flesh. Within a short time that whole army of
ten thousand elephants was exterminated by the second son of Kunti, Bhimasena.

When this superhuman feat had taken place on the battlefield, Duryodhana
ordered his whole army to confront Bhimasena. Bhima looked like the invincible
lord of death, Yamaraja, himself. Bhima's club was covered with gore, and so
was his body making him look like the destroyer of the universe. Outraged, he
expanded his body and rushed toward the enemy reckless of life. He jumped into
the air swinging that gruesome mace and causing a great carnage in the Kaurava
ranks. He was smashing chariots with one blow, killing charioteer, horses and
fighter. With the power of his legs, he was trampling foot soldiers and making
a wide path of destruction wherever he went. No one could stand before him, and
the enemy divisions melted under the power of his mace.

Not tolerating Bhima's achievement, Bhishma, the son of Shantanu, came forward
with a division of troops to halt his progress. However, Satyaki challenged
Bhishma and began to wipe out the troops that were supporting the grandsire.
Coming to assist Bhishma were Bhurishrava, and the one hundred sons of
Dhritarastra headed by Duryodhana. Thousands of fierce chariot fighters were
supporting them. Nandaka, one of Duryodhana's brothers, pierced Bhimasena in
the chest with an arrow that resembled lightning. Duryodhana then also pierced
Bhima in the chest with nine arrows. Ascending his chariot, Bhima spoke to his
chariot driver, Vishoka, "These foolish sons of Dhritarastra want to kill me,
but I shall slay them all. O charioteer, guide my chariot close to where these
sinful persons are positioned." Vishoka then drove the chariot closer to the
sons of Dhritarastra. Duryodhana, seeing Bhima approaching, released nine
arrows that shattered Bhima's bow. Stringing another bow, Bhima cut the bow of
his cousin in two. Duryodhana, however, picked up another bow, and drawing the
string back to his ear released an arrow with all his might. That arrow pierced
Bhima's chest causing him to fall in a deadly swoon on the terrace of his
chariot. Abhimanyu and the Pandava army came forward to safeguard Bhima. He
covered the sons of Dhritarastra with a shower of weapons.

Bhima, regaining his consciousness, pierced Duryodhana in the chest and then
pierced Salya with twenty five arrows, causing the ruler of Madras to retreat
from the battlefield. Fourteen sons of Dhritarastra then assaulted Bhima in
combat. They were Senapati, Sushena, Jalasandha, Sulochana, Ugra, Bhimaratha,
Bhima, Viravahu, Aolupa, Durmuka, Dushpradarsha, Vivitsu, Vikata and Sama.
United together they rushed at Bhima to kill him. The heroic and tenacious
Bhimasena, seeing them coming, licked his mouth like a wolf seeking prey. He
responded to their attack seeking to fulfill his vow made at the gambling
match. The son of Pandu then cut off Senapati's head with a horseshoe headed
arrow. Laughing all the while, Bhima then pierced Jalasandha with three arrows
that sent him to another world. He then severed the head of Sushena and sent to
death's abode another son of Dhritarastra named Ugra. With seventy shafts,
Bhima sent to the other world Viravahu, whose head was graced with a beautiful
turban. He then killed Bhima and Bhimaratha with one arrow each, and with a
crescent shaped arrow severed the head of Sulochana. The rest of Dhritarastra's
sons fled the battlefield out of fear for their lives. Killing eight of
Duryodhana's brothers, Bhima smiled with satisfaction.

Beholding the slaughter of eight of Dhritarastra's sons, grandfather Bhishma
ordered the Kaurava army to attack Vrikodara in full force. With King
Bhagadatta at the forefront of the divisions, they rushed at Bhima releasing
their powerful weapons. King Bhagadatta was seated on his grand white elephant
named Supritika. Provoking the elephant with his goad, he rushed at Bhima. The
Pandava army came up to assist Bhima and pierced that enormous elephant with
hundreds of arrows causing blood to stream from his body. Furious that so many
men had attacked him, Bhagadatta caused that elephant to run at double speed,
shaking the earth with his every step. The King of Pragjyotisapura then struck
Bhima in the chest with two arrows causing the great son of Pandu to fall to
the tier of his chariot senseless. Seeing the gravity of the situation, Bhima's
charioteer took him from the battlefield.

Ghatotkacha, beholding his father's defeat, wanted revenge and thus vanished
from view. He reappeared again in a gigantic fierce form riding on an elephant
that was a second Airavata. He was followed by three other celestial elephants
ridden by gargantuan Rakshasas. The elephants attacked Bhagadatta's elephant
from all sides and began to strike it with their tusks.

Sensing the danger, Bhishma advised Drona, Duryodhana and all the Kings, "The
King of Pragjyotishapura is battling with Bhima's fierce son and may certainly
be defeated. Hot-tempered as they are, they will certainly prove to be each
other's death. The gigantic elephant Supritika in wailing and terrified of
Ghatotkacha. Let us withdraw our troops while the sun is setting. The Rakshasas
become invincible at this time, and we cannot afford to lose another general.
The Pandavas have gained a decisive victory today, and our soldiers have lost
their morale. Tomorrow we will again fight with the enemy." Saying this, the
grandsire retired the great divisions for the night and cheerlessly entered his
tent. Duryodhana was also despondent for eight of his dear brothers had been
slain by Bhima. He passed some time in thoughtfulness, overcome with grief and
tears.

Listening to the slaughter of his troops, Dhritarastra said to Sanjaya:
Hearing of the Pandava's wondrous achievements and the death of my sons, I am
filled with fear. Everything that is happening seems to be under the control of
destiny. What ascetic penances have been performed by the sons of Pandu? What
benedictions have they obtained that they are so victorious in battle? Without
a doubt, Bhima will slay all my sons. Please tell me, O Sanjaya, what is the
true cause of all this?

Sanjaya replied: Listen, O King, with attention, and let these words fill your
heart. None of the capabilities of your brother's sons have been created by
mystic illusions, mantras or ascetic performances. The Pandavas are devoted to
Lord Krishna, and, therefore, victory will be theirs. Your sons are wicked,
opposed to God's will and devoted to cruel deeds. They are now reaping the
reaction of the unneeded hatred against your brother's sons. Since you could
not be awakened to the situation, even by the counsel of Vidura, Bhishma,
Drona, Kripa or myself, you are like a sick man that has rejected medicine.
Instead, you have taken the poison of your son's advice. Regarding the cause of
the Pandava's success, Duryodhana also inquired of the very same thing from
Bhishma that very night after the battle. Listen as I narrate their
discussions.

Duryodhana entered the assembly of the grandsire and the other leaders of the
army and questioned them, "All the great commanders in my army are a match for
heavenly gods. Why, then, are the Pandavas defeating us in battle? This doubt
in my heart, O grandsire, should be dispelled."

Maharaja Bhishma replied, "Listen, O King, to the advice which I have uttered
many times before. I have repeatedly requested that you make peace with the
Pandavas. This counsel was meant for your benefit, and the benefit of your
whole family. I have cried myself hoarse on this point, but you would not
listen due to your envy of the Pandavas. The reaction to your offensives
against the Pandavas is now fructifying. There is not, and there will not be
the person who can slay the sons of Pandu, because they have Lord Krishna at
their protector. Lord Krishna is the eternal Lord Vishnu who holds the discus
for the protection of the heavenly lords. In a previous age the four headed
Brahma was being waited upon by all the devas in the heavenly Gandhamadana
mountains. Assembled were all the chief demigods, rishis and celestials. At
that time the Lord of the Universe, the Supreme Personality of Godhead,
appeared there on the back of Garuda. Lord Brahma offered prayers to the
Supreme Lord, and the other devas also offered their obeisances. Lord Brahma
prayed, 'You are the Supreme Master of the Universe and the protector of the
surrendered soul. From Your navel, I, Lord Brahma have taken birth, and it is
through Your potency that I create this material world. I constantly meditate
upon You who are the goal of all performances of Yoga. All victory unto You, O
Lord of unfailing prowess. I know that You are destined to take birth in the
Yadu dynasty to relieve the great strain of the Earth's Asuras. For the sake of
establishing religious principles, You will advent Yourself as the son of
Devaki and Vasudeva. Along with Nara, You will kill all the demons that oppose
the religious principles.'

Bhishma continued, "Having been duly worshiped, the Supreme Personality of
Godhead, left that assembly of demigods and returned to His own abode in the
Vaikuntha planetary system. I have heard this story many times from renowned
rishis such as Parashurama, Narada, Vyasa and Markandeya. Having learned of the
eternal Lord Krishna's divinity, I have many times forbidden you to fight with
the Pandavas. However, you have not heeded my advice. For this reason, I
consider you to be a wicked Rakshasa. You are enveloped in darkness. Arjuna and
Krishna are Nara and Narayana themselves. How then will we defeat them in
battle? It is Krishna who upholds the three worlds and is the Lord of all the
moveable and unmovable creatures. He is victory personified and, He is the
greatest warrior. It is by the unseen energies of this Supreme Lord that the
sons of Pandu will gain victory."

"In all the worlds," Duryodhana replied, "Vasudeva is spoken of as the Supreme
Being. I desire to hear, O Grandsire, of His origin and glories."

Bhishma said, "Vasudeva is the Supreme Personality of Godhead, the Lord of all
lords. None is superior to Him who has eyes like those of a lotus petal. That
Divine Master and Lord of the universe had created this earth planet for
establishing the principles of religion. From His mouth He created fire, and
from His breath, the wind. He created from His speech, the four Vedas which all
men follow. It is He who lies down on the bed of Ananta Shesha in the bottom of
this universe and maintains all creatures. He is the boar incarnation, and He
is also Lord Nrisimhadeva. He is the same Vamana, who in three steps took all
the possessions from Bali. From His mouth, He created the brahmanas, and from
His two arms, He created the kshatriyas, from His belly, He created the
vaishyas and from His Legs, He created the shudras. He is the Lord of the
senses Hrishikesha, and the object of all worship by the great sages. Those
that seek His protection are never vanquished in their struggle for material
existence. Knowing all of Lord Keshava's glories, Yudhisthira has taken whole
hearted shelter of His lotus feet.

"You have now heard, O King, about the glory of the Supreme Godhead, Lord
Krishna, as well as Nara who is none other that Arjuna. You have also heard
from me the reason for their descent to this earth. I have also told you why
the Pandavas are invincible in battle and can never be slain. It is for this
reason, O King, that I have repeatedly asked you to make peace with the
Pandavas. By disregarding the divine Nara and Narayana, you will be annihilated
with all your brothers and Kinsmen." Having spoken words of wisdom, the
Grandsire entered his tent and laid down for nightly rest.



Thus Ends the Fifth Chapter of Bhishma Parva, Entitled, The Fourth Day of the
Great Rivalry; Bhima kills Eight of Dhritarastra's Sons.



Chapter Commentary



Day after day Duryodhana's forces are being annihilated in large numbers as
was prophesied by many great sages. Duryodhana could not understand the mass
slaughter of so many of his troops. Bhishma informed him of the cause of the
such devastation. He even went so far as to call Duryodhana a Rakshasa.
Duryodhana had heard it before, and as before, he did not listen to his
grandfather, but decided to continue on his course of destruction. He somehow
or other hoped for his victory.







Bhisma Parva



Chpater Six



The Fifth and Sixth Days of the Great Battle





Dhritarastra said: O Sanjaya, our army consists of men of high stature and
opulence. Our divisions are superior in numbers, and are arrayed according to
the rules of military science. They are strong and well equipped with different
kinds of weapons. They are experienced soldiers and are protected by the
foremost generals of the earth. That so large an army is being slaughtered is,
indeed, unnatural. It must, therefore, be the pre-arranged plan of the Supreme
Personality of Godhead. I can see no other cause for the defeat of this grand
army.

Sanjaya said: The defeat of your army, O Monarch, is due to your own
foolishness. Many times you were instructed by Vidura to curb your son and
protect the Pandavas. It was through your fault that the gambling match was
allowed to take its course. It is also your fault that these hostilities have
come about. Having allowed your son to perform evil deeds, do you not expect to
reap the reactions to those sins? The Supreme Personality of Godhead, Lord
Krishna, has taken the side of the Pandavas. How can you expect victory for
your sons? Even though He is not fighting personally, He will cause the
annihilation of your sons and relatives. Listen, O King, as I describe the
slaughter of your troops on the fifth day of the great battle.

After the night had ended, the dawn of the fifth day appeared. The Grandsire
Bhishma arrayed his troops in the formation known as Makara which resembled an
alligator. The Pandavas arrayed their vast divisions in the formation known as
Syena, which looked something like a hawk. When the two armies met, there was a
great carnage on both sides. Bhishma, the son of Shantanu, fought fiercely
trying to protect Dhritarastra's sons from the weapons of Bhima. All day long
the elephants' shrieks, the horses' neighing and the blare of conchshells could
be heard in all directions. Fighting for victory's sake, mighty combatants
roared at one another like bulls in a cow pen. Heads were seen falling from the
bodies of fierce warriors, severed by crescent shaped arrows. An infinite
number of heads were lying on the Kurukshetra plain decorated with turbans and
earrings. The earth was covered with arms and legs decorated with gold
ornaments, silken cloth and blood. The dust raised by the soldiers looked like
a cloud in the sky, and the lightning in that cloud was the weapons streaking
through the air. The cloud's rain was the blood flowing from the slain warriors
that decorated the battlefield. Countless warriors, who were unretreating in
battle, lay on the ground blocking the way of the onrushing enemy. So thick was
the mass of dead elephants, horses and men, that the battlefield became like a
maze. Half dead warriors lay on the ground shrieking in agony, calling out for
their kinsmen. Some warriors had only half their head severed and others only
had one arm, while others only had one leg. Some soldiers had their stomachs
torn out with swords, and some had their chests ripped open with battle axes,
while others had their heads smashed into their chests with huge maces. The
whole scene became ghastly to behold, but still the combatants fought on.

During the battle, King Duryodhana was assisted by a large division of
Kalingas with the grandsire Bhishma at their head. They rushed toward the
Pandavas eager for combat. The Pandavas countered, supported by Vrikodara, and
met the Kaurava army head on with an anger like universal destruction. Seeing
his brothers challenging Bhishma, Arjuna rushed against the son of Ganga.
Hearing the sound of the Panchajanya, the twang of the Gandiva, and the roar of
Hanuman from the banner, the divisions of troops under Duryodhana were struck
with fear. Arjuna began striking down the principle warriors in the Kaurava
army, making his way toward his grandfather. Finding no relief from Arjuna's
arrows, the Kaurava army sought Bhishma's protection.

While Bhishma and Arjuna were engaged in a duel, the Kings of Avantipura were
challenging the ruler of Kashi, and the ruler of the Sindhus was fighting with
Bhimasena. King Yudhisthira was combating with the King of Madras, Salya.
Vikarna was engaged with Sahadeva, and Chitrasena with Shikhandi. Drupada,
Chekitana, and Satyaki were engaged in battle with with Drona and his son.
Kripa and Kritavarman both rushed against Dhristadyumna. And thus all over the
battlefield great warriors fought against each other wanting victory or the
heavenly realm. Huge elephants were ripping through the army ranks and
trampling soldiers and horses into shapeless masses. With their trunks huge
elephants would pull chariot fighters from their chariots and smash them to the
ground. Those huge animals pierced with thousands of arrows roamed the
battlefield causing great havoc among the enemy troops.

Drona's son, Ashvatthama, released six arrows that pierced Arjuna's armor.
Arjuna countered and cut Ashvatthama's bow in two and then wounded him with
five shafts. Taking up another bow, Ashvatthama invoked a celestial weapon and
pierced Arjuna with seventy-five arrows and Krishna with seventy. Not
tolerating that action, Vibatsu released deadly arrows that pierced
Ashvatthama's armor and drank his blood. However, Drona's son did not waver.
Releasing countless arrows, the two combatants fought on. Nevertheless, since
Ashvatthama was a brahmana, Arjuna had great regard for him and did not want to
put him under the sway of death. Arjuna then turned his attention on Kaurava
divisions and began a great slaughter of tens of thousands of men.

The son of Arjuna, Abhimanyu, was also creating great havoc on the field of
battle. He was consuming the Kaurava army like a blazing fire. Coming up to
challenge him was Lakshmana, Duryodhana's son. Greatly angered, Abhimanyu
lacerated him and his charioteer with six arrows each. Lakshmana in turn
pierced the son of Subhadra with many sharp arrows which was wonderful to all
on the battlefield. Furious, Abhimanyu killed Lakshmana's four horses and the
charioteer. Lakshmana, while standing on his chariot, released a forceful dart
at the chest of Abhimanyu. The son of Arjuna easily cut the weapon to pieces
with his arrows. Kripacharya, desiring to save Duryodhana's son, had him ascend
his chariot and took him away from the battlefield.

The two armies continued to grind each other, and the mighty Bhishma,
releasing his celestial weapons, caused thousands of men to fall from their
positions. On the side of the Pandavas, Satyaki was causing a great carnage
amongst the Kaurava troops. So quickly did he draw his bow, and release the
arrows, that he appeared like a cloud releasing thick pillars of rain. Unable
to witness the slaughter of his troops, Duryodhana dispatched ten thousand
troops to fight with him. But the great bowman Satyaki, who was incapable of
being defeated, killed, with his celestial weapons, all those mighty warriors.
Incensed at the massacre of so many men, the powerful Bhurishrava attacked
Satyaki as he stood on his chariot, releasing his powerful weapons. Coming up
to assist Satyaki were his ten sons, who were all glorious heroes. They
immediately covered the renowned Kuru warrior with a hail of arrows, and sent
up loud roars of victory. However, Bhurishrava countered those arrows and
released ten arrows that cut their bows from their hands. The ten sons of
Satyaki then surrounded the great warrior intending to finish his life. But the
son of Somadatta, Bhurishrava, severed their heads with his sharpened arrows.

Beholding his sons slain in battle, the angered Satyaki attacked Bhurishrava
using every power he had to defeat him. They pressed their chariots close to
each other and killed each others horses. When both were deprived of their
chariots, they descended to the ground and took up large scimitars, racing
toward each other with blood red eyes. However, Bhima appeared on the scene and
took Satyaki onto his chariot. He then took him away from the sight of all
bowmen.

The great duel between Bhishma and Arjuna left ten thousand Pandava warriors
dead and twenty-five thousand Kaurava warriors slaughtered. At the end of the
day the sun disappeared on the horizon, and with it the withdrawal of the
troops. There was a great fear that entered the minds of the warriors of both
parties. It appeared that there would be a total annihilation of all the troops
on both sides. Thinking like this, they all took rest for the night.

Sanjaya continued: O King, on the sixth day of the great battle, Dhristadyumna
arranged the troops in the formation called Makara. In forming that array,
Drupada and Dhananjaya were the head, Sahadeva and Nakula, the eyes, and the
mighty Bhimasena was the beak. On the neck of that formation was Abhimanyu, the
sons of Draupadi, Ghatotkacha, Satyaki and King Yudhisthira. King Virata, the
ruler of the Matsyas, was the back of that great bird, and he was supported by
Dhristadyumna. Dhrishtaketu and Chekitana were the right and left wing of that
formation. The feet of the formation were the blessed warriors Kuntibhoja and
Satanika. The mighty bowmen Shikhandi and Iravan were the tail of the great
bird.

Bhishma arranged the Kaurava divisions in the formation of a huge crane. It's
beak was the powerful Drona, and Ashvatthama and Kripa were the two eyes.
Kritavarman and Bahlika, along with their troops, were the head of that
formation, and Duryodhana was the neck. The ruler of Pragjyotisapura,
Bhagadatta, seated on his powerful elephant, Supratika, was the body of the
huge bird and King Susharman was the tail.

In the early morning twilight, both those armies could be seen in all their
splendor. The soldiers were covered in golden mail, and all held different
weapons. The multicolored flags of the chariots were seen from east to west.
The huge elephants, covered in armor, were lined up in front of the battle
formation. They looked magnificent, like big mountains, and their turrets were
like clouds covering that mountain. The chariots were also splendid with
carvings and enlays of gold and silver, and they were furnished with every kind
of weapon. All the warriors were unrelenting, and so eager were they for
battle, that they filled the sky with fierce war cries. When the sun had made
its appearance on the horizon, the battle commenced. Elephants proceeded
against elephants, horsemen rushed against horsemen, and chariot fighters
rushed against chariot fighters. Excited with wrath, they attacked each other
in battle. Drona rushed against Bhima and pierced him with nine shafts. In
return, Bhima killed the charioteer of Drona, throwing the horses into
confusion. Drona, himself, took up the reins and began to consume the Pandava
army.

The herculean Bhimasena, while fighting with all his prowess, came upon the
younger brothers of Duryodhana. They were Duhshasana, Durvisaha, Dussaha,
Durmada, Jaya, Jayatsena, Vikarna, Chitrasena, Sudarshana, Charuchitra,
Suvarman, Dushkarna and Karna. Seeing Bhima coming toward them, they decided to
kill him on the battlefield. Followed by thousands of chariot fighters, they
swarmed around him and began to shower their weapons. Nevertheless, fear did
not enter Bhima's heart, and with a smile on his face, he got down from his
chariot mace in hand. With a loud roar, he entered the sea of the Kaurava army
leaving a path of total destruction wherever he went.

When Dhristadyumna came upon Bhima's chariot, he inquired from Vishoka where
the second son of Pandu had gone. Vishoka informed him that Bhima had entered
the enemy ranks alone, armed only with a mace. Deciding to help his friend, he
entered the Kaurava army following Bhima's path of destruction. Dhristadyumna
saw huge elephants mangled by Bhima's mace, and dead bodies laying in thousands
all over the battlefield. When he finally came upon Bhima, he saw him killing
the enemy troops like a hurricane knocking down a forest of trees. The Kaurava
warriors had surrounded Bhima and were trying desperately to kill him, but it
was of no use. He was slaughtering hundreds of men within a few minutes time.
Bhima was covered in blood and had many arrows covering his body. Dhristadyumna
quickly came to his aid and took him up onto his chariot. He plucked out the
arrows from his body and embraced him.

Desirous of killing both Bhima and Dhristadyumna, Duryodhana's brothers rushed
at them as they stood in their chariot. They exclaimed, "This wicked son of
Drupada is now united with Bhima. Let us kill them both and bring great
happiness to King Duryodhana." Urged on by Duryodhana, thousands of warriors
attacked Bhima and Dhristadyumna, releasing their shower of weapons.

Seeing Dhritarastra's sons coming toward his chariot, the Panchala prince
summoned his celestial weapon called pramohana and released it above the
Kaurava army. That divine weapon deprived the soldiers of their senses, and
they fell to the ground helpless. Drona, seeing the situation, rushed to the
aid of the sons of Dhritarastra and released a weapon called prajna, that
countered the pramohana weapon. When their senses again returned, the warriors
challenged Bhima and Dhristadyumna, covering them with arrows. Sensing the
danger, Yudhisthira ordered twelve great warriors to go and assist Bhima. They
were Abhimanyu, the sons of Draupadi, Dhrishtaketu and the Kekaya brothers.
They were supported by a large divisions of troops. They arrayed themselves in
the formation called suchimukha, which resembled a needle point. Entering the
Kaurava ranks and breaking their front lines, they proceeded to the point where
Bhima and Dhristadyumna were fighting. Overjoyed to see that army coming
forward, they cheered and roared. Bhima then ascended the chariot of the King
of the Kaikeyas, and Dhristadyumna rushed at the preceptor Drona who was coming
upon him with great speed. Drona immediately cut of the bow of the son of
Drupada. Dhristadyumna, taking up another bow, then pierced Drona with Seventy
arrows. Enraged, Drona cut that bow from his hand and killed his four horses.
Dhristadyumna quickly ascended Abhimanyu's chariot and left the battlefield.
Drona then began to slaughter the Pandava army within Bhima's sight.

Duryodhana, accompanied by his brothers, once again attacked Bhima, taking
every opportunity kill him. Bhima ascended his chariot and taking up a huge
bow, strung it for the destruction of his cousins. Duryodhana released a
powerful golden arrow that pierced Bhima in the chest. Not minding that arrow,
Bhima struck Duryodhana at the joints of his arms with nine arrows. Watching
the two heroes engaged in a vicious battle, the brothers of Duryodhana joined
the fight against Bhima, releasing thousands of arrows to encompass his death.
Bhima, smiling all the while, fell upon them like an elephant in a sugar cane
field. He first pierced Chitrasena with a long shafted arrow and pierced the
other brothers with three shafts each. At this time Yudhisthira sent Abhimanyu,
supported by other great warriors, to assist Bhima in his fight. Seeing them
coming, Dhritarastra's sons, abandoned their encounter with Bhima and left the
battlefield.

Not tolerating such action, Bhimasena and Abhimanyu ran after them and
challenged them. Abhimanyu killed Vikarna's four horses and struck him with
twenty five arrows. When his horses were killed, Vikarna ascended the chariot
of his brother Chitrasena. Abhimanyu then began to afflict them with a hail of
arrows. To counter Abhimanyu, Durjaya and Vikarna released nine iron arrows
hoping to kill him. Hit by those arrows, Bhima did not move like a mountain hit
by a thunderbolt.

Then the twang of the Gandiva bow was heard on the right side of the army. In
that part of the battlefield, headless trunks stood up in thousands. Arjuna was
mowing down the enemy faster than the speed of the mind. His bow was in a
constant circle, and his arm movements could not be seen. The only thing that
could be seen were thousands of arrows filling all directions, and thousands of
dead elephants, horses, and men piled up on the field of battle.

Toward the end of the day, King Duryodhana spotted Bhima and confronted him
with virulent arrows of death. Seeing him coming assisted by his brothers,
Bhima exclaimed, "The hour has now come which I have desired for so many years.
I will kill you, today, if you do not run away like a coward. Filled with
pride, you have formerly humiliated us. For all the offenses you have
committed, I will kill you in the sight of your kinsmen." Saying these words
and stretching his bow to full limit, he released thirty six arrows with the
force of a thunderbolt. With another four arrows, he killed Duryodhana's four
horses and with another two, he cut the royal umbrella and royal standard from
his chariot, causing great alarm among the Kaurava troops. Bhima then pierced
Duryodhana with ten shafts. Seeing the King in great trouble, Jayadratha had
him ascend his chariot. Bhima then pierced Duryodhana in the chest, and he fell
down to the floor of the chariot in a deadly swoon. Greatly angered at Bhima's
action, Jayadratha surrounded Bhima with thousands of chariots. Coming to
protect Bhima were the son of Subhadra, the sons of Draupadi and Dhrishtaketu.
Abhimanyu pieced Vikarna with broad headed shafts that were like snakes of
virulent poison. He then killed his charioteer. Attacking with a tiger's speed,
Abhimanyu released fourteen arrows that pierced his body and entered the earth.
Vikarna began to vomit blood. Desiring to save their brother, the other sons of
Dhritarastra surrounded Abhimanyu and began to inundate him with weapons.

The five sons of Draupadi were Prativindya, Sutasoma, Srutakarman, Srutakirti
and Satanika. All five of them were maharathis, and all were capable of
destroying the enemy ranks. Seeing them coming, Durmuka pierced Srutakarman
with five shafts and cut off his standard with another. Advancing closer, he
killed the four horses of Srutakarman. While standing on his chariot,
Srutakarman released a blazing dart that passed through the armor of Durmuka
and entered into the earth. Sutasoma, the son of Bhima, took Srutakarman onto
his chariot, and together they attacked the enemy forces. Srutakirti, the son
of Arjuna, attacked Jayatsena with the intention of killing him. Smiling all
the while, Jayatsena cut his bow with a horseshoe headed arrow. Satanika, not
tolerating such impudence, pierced Jayatsena with ten shafts and uttered a loud
shout. Pierced by those arrows, Jayatsena fell to the floor of his chariot in a
deadly swoon.

Coming to assist Jayatsena, Dushkarna challenged Satanika yelling, "Wait,
Wait!" Satanika calmly cut off Dushkarna's bow with one arrow and killed his
charioteer. Satanika then pierced Dushkarna with seven arrows, and with another
four killed his four horses. Stretching his bow to his ear, Satanika released a
broadheaded arrow that penetrated Dushkarna's chest, causing him to fall from
his chariot like a tree hit with lightning.

On another part of the battlefield, the Grandsire Bhishma was causing a great
massacre of the Pandava forces. The battlefield was literally strewn with
masses of dead bodies, and no one came forward to oppose him. Having completely
smashed the battle lines of the Pandavas, and seeing the sun set on the
horizon, he withdrew his troops and retired. King Yudhisthira was joyous over
the day's victory. Bhima had caused a complete rout of the Kaurava army. He
embraced Bhima and smelt his head out of affection. Then all the troops retired
to their tents for their much needed rest.



Thus Ends the Sixth Chapter of the Bhishma Parva, Entitled, The Fifth and Sixth
Days of the Great Battle.





Bhisma Parva



Chapter Seven



The Seventh Day of Combat



Sanjaya said: O King, When the night had ended, the great Kaurava heroes were
again seen in armor. Duryodhana was overwhelmed with anxiety, and with blood
still flowing from his wounds, he went to his grandfather and spoke to him as
follows, "In our army there are many great heroes who are invincible in battle.
All these mighty warriors are protected and arrayed properly. This being the
case, why is it that the Pandavas are penetrating our ranks and destroying my
army, yet they escape unhurt? Yesterday, they have earned fame by routing my
troops. Bhima has penetrated our army and caused great havoc. I was deprived of
my senses and pierced with many sharp arrows. I cannot achieve peace of mind
until I see the sons of Pandu slain and our soldiers victorious."

Responding to Duryodhana's anguish, the Grandsire Bhishma said, "O prince, I
shall surely break the Pandava ranks and destroy their forces. Exerting myself
with great prowess, I will bring you victory and joy. There are many great
heroes on the Pandava's side who vomit forth their wrath and and know no
fatigue. I will fight with those warriors and subjugate them, O King. It is
within my power to destroy the three worlds if necessary. I will fight with the
Pandavas and fulfill your desires for conquest. There is myself, Drona, Salya,
Kritavarman, Ashvatthaman, Vikarna, Bhagadatta, Shakuni, Vinda and Anuvinda,
Bahlika, Susharman, Bhrihadvala, Chitrasena and Vivingsati, who are able to
defeat the demigods in battle. However, the Pandavas cannot be defeated in
battle. They have Lord Krishna as their ally and are more powerful than the
heavenly gods combined. Therefore, I shall either conquer the Pandavas in
battle, or they will conquer me." After making this vow, the Grandsire gave a
medicinal herb to Duryodhana. Applying those herbs to his wounds, he was cured,
and he again prepared for battle.

When the dawn came, Bhishma arrayed his troops in the formation called
Mandala, which was bristling with weapons. The Pandavas formed their army in an
array known as Vajra. When the sun appeared on the horizon, both armies rushed
at each other to the sounds of drums, kettledrums, conches, trumpets and war
cries. The banners of the chariots waved in the wind as the beautiful chariots
drawn by fleet horses galloped toward the enemy lines. The sun was reflecting
off the combatant's beautiful golden armor, and as they rushed toward each
other, dust rose up into the sky. Drona spotted Virata coming toward him and
showered him with hundreds of arrows. Ashvatthama rushed against Shikhandi,
Duryodhana against Dhristadyumna. Nakula and Sahadeva rushed against the ruler
of Madras, Salya, and Vinda and Anuvinda fought with the son of Arjuna named
Iravan. Many kings together rushed against Dhananjaya hopeless of their lives.
Bhimasena fought with Bhurishrava, and Abhimanyu fought with the sons of
Dhritarastra headed by Vikarna, Chitrasena, and Durmarshana. Bhima's son
Ghatotkacha fought against the ruler of Pragjyotishapura, Bhagadatta. The
powerful Rakshasa Alambhusha fought the invincible Satyaki, and King
Yudhisthira fought against Kripa.

Rushing into battle, thousands of Kings riding on beautiful chariots
surrounded Arjuna and showered their weapons upon him. Calmly, in the presence
of those oncoming warriors, Arjuna addressed the lotus eyed Krishna, "Behold, O
Madhava, all these brave warriors desiring battle with me. They have been sent
here by the grandsire to finish my life. There in the distance is the King of
the Trigaratas and his brothers. This very day I shall send them to the abode
of death." Saying this much and rubbing his bowstring, he answered their onrush
with his multitude of arrows. Those kings also released their arrows in
thousands, like clouds releasing unlimited raindrops. Seeing Arjuna covered
with those arrows, the demigods and rishis, who were witnessing the battle from
the heavens, were struck with wonder. Then, Arjuna, excited with wrath, invoked
the aindra weapon. Countering the arrows released by the kings, that weapon
pierced those warriors, either wounding or killing all of them. The soldiers
who were left in that army felt greatly harassed by Arjuna's arrows and sought
Bhishma for protection. Bhishma then became the protector of those soldiers
sinking in the ocean of the mighty Arjuna.

Meanwhile, the preceptor Drona rushed against the King of the Matsyas, Virata,
and cut off his banner with one shaft, and his bow with another. Virata quickly
picked up another bow that was more stout and pierced Drona with three arrows,
his horses with four and his charioteer with two. Harassed by those arrows,
Drona became enraged and killed the four horses of Virata's chariot and also
his charioteer. Virata got upon the chariot of his son, Sankha, and together
began to fight with the aggressive Drona. Resisting the arrows released by
those warriors, Drona discharged a single arrow that was like virulent poison.
That arrow pierced Sankha's armor and deprived him of his life. He fell from
his chariot, and his bow and arrows slipped from his grasp. Seeing his son
slain in front of his eyes, Virata fled the battlefield out of fear.

Shikhandi attacked Drona's son, Ashvatthama, and pierced him in the forehead
with three arrows. Furious, Ashvatthama killed Shikandi's horses and
charioteer. Jumping down from his chariot which was now useless, Shikhandi
picked up a scimitar and shield and rushed against Ashvatthama like a hawk
looking for its prey. Drona's son failed to find an opportunity to strike him
and therefore, released thousands of arrows hoping to stop his forward march.
However, Shikhandi cut all those arrows to pieces with his scimitar before they
could reach him. Seeing that his trick had failed, Ashvatthama released more
arrows that shattered the Shikhandi's sword and shield. Holding only the handle
of his broken sword, Shikhandi threw it with all his strength at Drona's son.
Ashvatthama quickly cut the weapon to pieces and tried desperately to kill
Shikhandi as he moved on foot. At that time Satyaki appeared on the scene and
took Shikhandi on his chariot, saving the life of that great fighter.

When Shikhandi was brought another chariot, Satyaki returned to the thick of
the fighting and attacked the prince of the Rakshasas, Alambusha. That cruel
Rakshasa shattered Satyaki's bow and pierced him with many arrows. Creating
mystic illusions, he showered Satyaki's chariot with thousands of weapons. The
fearless Satyaki quickly called for the aindra weapon that he had received from
Arjuna and dispelled the Rakshasa illusion. That weapon covered Alambhusha's
chariot with many arrows, and out of great fear, he fled to another part of the
battlefield. Then without any powerful hero to oppose him, Satyaki, a
descendent of Madhu, began to destroy the Kaurava divisions.

Dhristadyumna encountered the royal son of Dhritarastra and began to play with
him as a lion plays with a mouse. Duryodhana, not tolerating the impudence of
his enemy, released sixty arrows and then another thirty at the son of Drupada.
Dhristadyumna quickly killed the four horses of Duryodhana and also his
charioteer. Jumping down from his chariot, Duryodhana took up his sword and
shield, and ran toward the son of Drupada. However, Shakuni quickly appeared on
the scene and took the King to another part of the battlefield. After this
Dhristadyumna began to destroy enemy troops in thousands.

Bhima, the son of Kunti, was then attacked by Kritavarman and covered with
arrows. Laughing all the while, Bhima struck that fierce adiratha with many
sharp weapons. He killed his horses and charioteer and forced him from his
chariot. Kritavarman had arrows sticking out from every part of his body, and
feeling greatly afflicted ascended the chariot of Vrishaka. Bhimasena, excited
with rage, began to destroy the enemy ranks with his powerful club.

At this time the two kings of Avantipura, Vinda and Anuvinda, attacked the son
of Arjuna, Iravan. They countered each other with many weapons, desiring to
take each other's lives. So fierce was the encounter that those who witnessed
it were struck with wonder. Then Iravan killed the four horses of Anuvinda and
shattered his bow. Anuvinda was taken onto the chariot of his brother, and
together they began to fight the son of Arjuna. Iravan proved too powerful an
opponent, for he killed their chariot driver, and the horses reeling out of
control, took them from the battlefield. Having no one to oppose him, Iravan
began to slaughter the ranks of the Kauravas.

The prince of the Rakshasas, Ghatotkacha challenged the ruler of
Pragjyotishapura, Bhagadatta, as he rode on his beautiful white elephant
Supritika. The Pandava divisions were terrified of this huge elephant that
seemed invincible. Wherever it went, it caused great havoc among the
Yudhisthira's troops. Seeing the King of Pragjyothishapura releasing weapons
from the top of his great white elephant, the Pandava soldiers fled in fear,
leaving Ghatotkacha to fight with him. Rallying his troops, the son of Bhima,
attacked Bhagadatta showering him with all kinds of weapons. Bhagadatta
returned his attack with many arrows and pierced the son of Bhima causing him
severe pain. The ruler of Pragjyotisapura then forcefully released seven
javelins. They coursed through the sky like meteors, but Ghatotkacha cut them
to pieces with his arrows. The son of Bhima then pierced Bhagadatta with
seventy arrows, each resembling bolts of lightning. Laughing as if invincible,
the Pragjyotish King released four arrows that killed the horses of
Ghatotkacha. Countering, the son of Bhima released a powerful dart that
scorched through the sky. However, before it could reach him, King Bhagadatta
cut it into three pieces, and with this action the son of Bhima fled the
battlefield. Finding no opposition, King Bhagadatta began to crush the Pandava
troops with his huge elephant.

The ruler of Madras, Salya, confronted the sons of his sister, Nakula and
Sahadeva. He deprived Nakula of his chariot, upon which Nakula ascended the
chariot of Sahadeva. Sahadeva, greatly angered by his defeat, placed on his bow
a broad headed arrow, and released it with full force at his uncle. Piercing
through his body, that forceful arrow entered into the earth. Salya fell to the
terrace of his chariot in a deadly swoon, and he was quickly taken from the
battlefield. Sahadeva and Nakula then began to grind the Kaurava soldiers in
hundreds and thousands.

King Yudhisthira encountered the very powerful Shrutayush and struck him with
many arrows. Shrutayush then released seven arrows piercing Yudhisthira's armor
and drinking his blood. Greatly enraged Yudhisthira killed his chariot horses
and also his charioteer. He then released a long shafted arrow that hit
Srutayush in the chest depriving him of his senses but not his life. Having
achieved this feat, Yudhisthira began to slay the innumerable troops that had
been supporting Shrutayush.

Chekitana, of the Vrishni race, covered the preceptor Kripa with many long
shafted arrows. Kripa in turn cut the bow of Chekitana into pieces. The son of
Saradwat then killed Chekitana's horses and also his charioteer. Taking up his
hero slaying mace, that descendent of the Vrishni race, killed the horses of
Kripa's chariot and also his charioteer. Coming down from his chariot, Kripa
shot sixteen arrows at Chekitana. Those powerful arrows pierced the armor of
the Vrishni hero and entered the earth. Not wavering when pierced in that way,
Chekitana hurled his mace with all his strength at the son of Saradwat. Kripa
very easily tore the weapon to pieces, and having no other weapon, Chekitana
rushed at Kripacharya with his drawn sabre. Those two warriors began to fight
with each other using their highly polished swords. Cutting each other and
fighting vigorously, they both fell down upon the ground exhausted. Bleeding
profusely, they were picked up by other chariot warriors and taken from the
battlefield.

During the great battle, Abhimanyu fell upon three of Duryodhana's brothers,
Chitrasena, Vikarna and Durmarshana, who were encased in golden mail and
releasing their powerful weapons. Abhimanyu quickly deprived them of their
chariots, but did not kill them remembering the oath his uncle Bhima had taken
in the Kaurava court.

During the course of this phenomenal battle, Arjuna, the son of Kunti, came
upon the Grandsire Bhishma. He ordered Lord Krishna, "Drive the horses, O
Hrishikesha, to the spot where Bhishma is releasing his arrows. He has many
supporting warriors and appears invincible in battle." When Arjuna proceeded
toward the enemy ranks, the Kaurava army wavered in fear. Coming up to protect
the Grandsire was King Susharman. He was supported by many chariot fighters.
They fell upon Arjuna with the force of a tempest. The mighty Dhananjaya
quickly shattered the bows in their hands, and then severed their arms, legs
and heads as they stood in their chariots. Seeing his supporting chariot
fighters slaughtered, Susharman, the King of the Trigartas, called for thirty
two of his best car warriors and together they attacked Arjuna. They released a
cloudburst of weapons, but the son of Kunti dispatched all of them to the abode
of death with sixty arrows.

Having conquered King Susharman and his division, Arjuna proceeded toward
Grandfather Bhishma. Duryodhana and Jayadratha came forward to help the
Grandsire, but Arjuna avoided them and quickly proceeded toward the son of
Ganga. Yudhisthira, Bhima, Nakula and Sahadeva also joined Arjuna in attacking
their grandfather. Bhishma did not waver although attacked with such force.
Jayadratha and Duryodhana came forward to assist Bhishma, and the son of
Dhritarastra released flaming arrows piercing each of the five Pandavas.
Jayadratha also cut to pieces Shikhandi's mighty bow. Shikhandi started to
retreat from the battlefield out of fear, but Yudhisthira called to him, "Do
you remember the vow you took in the presence of all heroes to slay Bhishma.
You have yet to fulfill that vow in as much as he still lives. Take care and do
not run from the battlefield for the Grandsire is devouring my troops with his
mighty arrows. Return and exhibit your prowess."

Hearing the encouraging words of Yudhisthira, Shikhandi returned and
challenged the Grandsire. However, Salya came in between the two heroes and
released many weapons that were difficult to defeat. As they came blazing
toward him, Shikhandi invoked the varuna weapon, thus baffling those fiery
weapons. Bhishma cut Yudhisthira's bow into pieces and also cut his chariot's
banner. In order to protect his older brother, Bhima got down from his chariot,
mace in hand. As he rushed toward Bhishma, Jayadratha pierced him with five
hundred arrows from all sides. Disregarding those arrows, Bhima killed the
horses of Jayadratha. Rushing to encounter Bhima was the son of Dhritarastra,
Chitrasena. Bhima turned on him, and raising his mace, struck fear into the
supporting soldiers that followed him. Bhima then released that mace with all
his strength. Quickly descending from his chariot with sword and shield,
Chitrasena watched as that mace destroyed chariot, driver and horses. Vikarna
came up with his chariot, and Chitrasena quickly ascended it and was taken to
safety.

Grandfather Bhishma attacked Yudhisthira, and all thought that the first son
of Kunti had entered the jaws of death. Bhishma covered Yudhisthira with a
curtain of arrows and made him invisible. Yudhisthira countered with a long
shafted arrow that resembled blazing fire. Bhishma cut that arrow in two before
it reached him. The Grandsire then killed Yudhisthira's horses, causing him to
ascend the chariot of Nakula. Then Yudhisthira, Nakula and Sahadeva rushed at
Bhishma with their supporting troops. Covering the onrushing warriors with
thousands of arrows, Bhishma began a great slaughter. He appeared like a young
lion amidst a herd of deer. The heads of many heroic chariot fighters fell to
the earth, and this threw the entire army of the Pandavas into confusion. Then
Shikhandi, who was born to kill Bhishma, rushed at the grandsire saying, "Wait,
Wait!" Disregarding him on account of his once being a woman, Bhishma proceeded
against the Shrinjayas. All the great heroes fought fiercely until the sun
began to set on the horizon.

As darkness began to cover the battlefield, all the warriors returned to their
camps. Bandaging their wounds and plucking out their arrows, they rested for
the night. The slaughter took a great toll on both sides, and blood flowed like
water. As the warriors left the battlefield, jackals and Rakshasas came to
devour the dead bodies of the slain.



Thus Ends the Seventh Chapter of the Bhishma Parva, Entitled, The Seventh Day
of the Great Battle.







Bhishma Parva



Chapter Eight



The Eighth Day at Kurukshetra;

Iravan is Slain



Sanjaya said: O King, When the dawn of the eighth day arrived, the Pandavas
and the Kauravas once more proceeded to battle. King Duryodhana, Chitrasena
Vivinsati, Bhishma and Drona arrayed the Kaurava troops in a formation that
resembled an ocean. In the front line of the vast divisions was the Grandsire
Bhishma supported by Duryodhana and his brothers. Next to Bhishma was Kripa and
next to Kripa was Drona, supported by hundreds and thousands of troops. On the
other side of Bhishma was the son of Drona, Ashvatthama, as well as Salya and
Kritavarman.

Upon seeing the forceful array of the Kaurava army, Dhristadyumna arranged his
troops in a counter formation called shringataka which was capable of subduing
hostile armies. The horns of that formation were Bhima and the descendant of
Vrishni, Satyaki. Next to Satyaki was Arjuna, who had the Supreme Personality
of Godhead as his charioteer. In the center of the formation was King
Yudhisthira and the twins, Nakula and Sahadeva. Behind these great warriors
were Abhimanyu, Virata and Ghatotkacha. Behind them were millions upon millions
of warriors.

Thus the battle began, and the two armies met, causing a great dust cloud to
rise into the sky. The heroic Bhishma began mowing down the troops with arrows
from his mighty bow. The Somakas and the Shrinjayas rushed at Bhishma knowing
well their death was at hand. There is nothing more rewarding for a kshatriya
than to die facing the enemy, what to speak of being killed by a great warrior
like Bhishma. As in the previous days, the Grandsire began to slaughter the
opposing forces using his celestial weapons. No one could stand before him. The
only one who dared to resist him in battle was Bhima. Protecting Bhishma were
Dhritarastra's sons, and they assaulted Bhima with a great fury. Bhima first
killed Bhishma's charioteer, and when Bhishma's horses lost control, they took
his chariot away from the battlefield.

The sons of Dhritarastra, greatly infuriated, challenged Bhima, releasing
their mighty arrows. Bhima countered their attack, and with an arrow shaped
like a horseshoe, he severed the head of Sunabha, whose beautifully adorned
head fell to the earth and rolled on the ground. The other brothers of
Duryodhana, Adityaketu, Vahvasin, Kundadahara, Mahodara, Aparajita, Panditaka
and Visalakha, were outraged raged and rushed at Bhima, driving hard their
beautiful chariots. Mahodara pierced Bhima with nine arrows, each resembling a
thunderbolt. Adityaketu struck him with seventy shafts, Kundadahara with ninety
and Visalakha with seven. The other brothers also released their arrows
determined to end Bhimasena's life. Bhima, not tolerating his cousin's
insolence, released an arrow that cut off Aparajita's head. With a broad headed
arrow, Vrikodara dispatched Kundadahara to Yamaraja's abode. Remembering the
offenses these cousins committed many times in the past, Bhima released with
all his strength a golden arrow that pierced through the chest of Panditaka and
entered into the ground. Panditaka then fell off his chariot deprived of his
life. Then with three arrows, the second son of Kunti, severed the head of
Visalakha. Mahodara was slain with a long shafted arrow released with lightning
force. Adityaketu was then killed with a broad headed arrow. With another arrow
Bhima then killed Vahvasin. Seeing so many of their brothers slain, the
remaining sons of Dhritarastra fled the battlefield. They remembered the oath
Bhima had taken in midst of the Kaurava assembly and fear overcame their
hearts.

When Duryodhana saw eight of his brothers massacred, he was griefstricken. He
recalled Vidura's wisdom as well as the words of the other Kuru elders. From
the way in which Bhima killed his brothers, he could understand that this
second son of Kunti had taken birth for his downfall. He then ordered his
troops saying, "There is Bhima, kill him!" After ordering his troops to fight,
he went to Bhishma and pour out his grief. He began to lament saying, "Eight of
my brothers have been slain by Bhima even in your presence. Our troops are
fighting bravely yet still they are being slaughtered. You seem to have become
an indifferent spectator in this battle. Alas, destiny is certainly cruel to
me."

Hearing the mournful words of Duryodhana, the Grandsire's eyes filled with
tears, and he spoke falteringly to his grandson, "Previously, we had warned you
about this, but you could not understand. Myself, Drona, Vidura, and your
mother Gandhari have instructed you to make peace with the Pandavas, but you
paid no attention. It has been ordained that neither myself nor Drona will
escape with our lives from this battle. I speak the truth when I tell you that
whoever Bhima casts his eyes upon, that person will not escape with his life.
Therefore, O King, be patient and fight on, making the heavenly planets your
goal. As regards to the Pandavas, they are incapable of being slain by all the
demigods combined."

Dhritarastra said: O Sanjaya, beholding so many of my sons killed by a single
person, I have become weak and my body trembles. Day after day, O suta, my sons
are being slain. I think they have been overtaken by the force of time. Even
though they are being protected by Bhishma, Drona, Kripa, Bhurishrava and
Ashvatthama, still they are being killed. My wicked son did not listen to the
common sense of the Kuru elders and is now reaping the fruit of his sinful
deeds.

Sanjaya replied: O Monarch, You were also instructed many times by the pious
Vidura. He pleaded with you to restrain your diabolic sons from the game of
dice, but you did not listen. The outcome of this present battle is the
reaction to not listening to the intelligent Vidura. Listen now, O King, to the
events of the battle exactly as they happened.

After speaking to his grandson, Bhishma again challenged the Pandava army.
Opposing Bhishma were Yudhisthira, Dhristadyumna, Shikhandi, Satyaki, Virata,
Drupada, Dhristaketu and Kuntibhoja. They were supported by the Somakas, the
Shrinjayas and the Matsyas. Arjuna, the sons of Draupadi and Chekitana all
engaged the Kaurava army headed by Duryodhana. Bhima, Abhimanyu and Ghatotkacha
engaged the rest of the Kaurava army. The esteemed chariot fighter, Drona,
excited with wrath, began slaughtering the Somakas and the Shrinjayas. The
warriors who were struck down by Drona were seen lying on the battlefield,
their head, arms and legs severed. The moans and shrieks of the wounded was a
deafening sound.

Bhima fell upon the elephant divisions of the Kauravas, and with his arrows he
began to cut off their trunks and mangle their bodies. Those huge beasts began
to fall to the earth in large numbers. Some of the elephants were paralyzed,
and some were only half killed, laying on the ground suffering unbearable
pain.

Nakula and Sahadeva came upon the calvary division and began killing thousands
of horsemen with their deadly shafts. Both horse and rider were killed, and
those sons of Madri left a path of destruction wherever they went.

The son of Arjuna, Iravan, was a mighty warrior coming from the Naga race. His
mother was Ulupi, and he was begotten by Arjuna when Arjuna was on pilgrimage
many years before. He grew up with his mother in the region of the Nagas, and
when he heard that Arjuna had gone to the heavenly planets, he went there to
see him. Approaching his father, he spoke to him, "I am Iravan, your son by
Ulupi." Arjuna then embraced Iravan, and they spent much time together. When
Iravan left the heavenly planets, Arjuna requested him, "When the great battle
takes place, I will be in need of your assistance." Replying to his father,
Iravan promised, "When I receive your word, I will come to help you." Now that
the battle had begun, Iravan was rendering valuable assistance. He had come to
Kurukshetra accompanied by many celestial horses. These horses had the power to
travel above ground and to trample oncoming soldiers and horsemen. During the
general engagement of the day, Iravan was destroying the enemy lines and
thinning them out. Coming up to challenge him were the younger brothers of
Shakuni whose names were Gaya, Gavaksha, Vrishava, Charmavat, Arjava, and Suka.
They came upon him supported by their divisions of troops. The Gandhara
soldiers, who were anxious for battle, began to destroy the defense lines of
the Pandavas. Iravan ordered his men to challenge them, and thus a great battle
began. Gradually Iravan's divisions gained the upper hand, and Shakuni's
younger brothers were incensed. They assaulted him on the front lines.
Confident of conquering Arjuna's son, they released many lances and arrows
finding their mark. Iravan was hit in many places with those weapons. Removing
the lances, he returned them forcefully at Shakuni's brothers. He then got down
from his chariot holding a sword and shield. Shakuni's brothers surrounded him
trying to take him captive. When they came close, he cut off their right and
left arms and mangled their bodies. Thus deprived of their lives, they fell
from their chariots. Only Vrishava, lacerated by many weapons, survived and
escaped with his life.

Seeing the slaughter of Shakuni's brothers, Duryodhana ordered the Rakshasa
prince, Alambhusha, to kill Iravan, "Behold, O hero, Arjuna's son destroying my
forces with his mystic powers of illusion. You are also well versed in mystic
powers, so without delay, do what is needed to protect our soldiers." Following
Duryodhana's order, Alambhusha, the dreadful Rakshasa, began displaying his
mystic illusions. He created many powerful horses ridden by fierce Rakshasas
carrying spears and battle axes. They numbered two thousand, and came upon
Iravan swiftly. However, they were soon vanquished by Arjuna's son. Alambhusha
then opposed Iravan releasing his blood sucking arrows. When he got close
enough, Iravan cut his arrows and his bow to pieces. Seeing his bow cut, he
rose up into the air and began to display his mystic illusions. Iravan also
rose up into the sky and began to fight with the mystic Rakshasa. He severed
his arms and hacked at his body. However, the Rakshasa produced more arms by
the dint of his mystic power. Iravan repeatedly cut him with his battle axe and
caused him to bleed profusely. Alambhusha then expanded his form and tried to
capture Iravan, but Iravan also produced mystic illusions that baffled
Alambhusha. A celestial serpent from his mother's side came to Iravan's aid. It
assumed a huge form like Lord Ananta Himself. Producing many Nagas, they
assaulted the huge Rakshasa. While being attacked, Alambhusha momentarily
reflected and then immediately assumed a form like Garuda and devoured those
mystic Nagas. Seeing the celestial serpent baffled, Iravan was bewildered.
While in that state, Alambusha cut off Iravan's head with his mighty sword.
When Arjuna's son was slain, the Kaurava army appeared overjoyed, and
encouraged in this way, they began to overthrow the battle lines of their
enemy.

Beholding Arjuna's son slain in battle, Ghatotkacha challenged Duryodhana
releasing hundreds of arrows. Duryodhana took up the challenge of Bhima's son.
He was assisted by an elephant division lead by the King of the Vangas.
Ghatotkacha roared loudly striking terror into the Duryodhana's troops. The
Rakshasa division then attacked the elephant army causing a carnage of those
mighty beasts. With arrows, swords, darts, maces and battle axes, the Rakshasas
began kill large elephants as if they were trees caught in a tornado. Not
tolerating this, Duryodhana killed four of the principle Rakshasas, whose names
were Vegavat, Maharudra, Vidyujihva and Pramathin. Bhima's son was furious and,
took up a huge dart to kill him. The king of the Vangas, riding on his
elephant, stepped in front of Duryodhana's chariot and protected the Kuru king.
Ghatotkacha then released his dart which went straight into the elephant's
heart, causing it to lie on the ground deprived of life. The King of the Vangas
jumped off the elephant, and ascended another mighty elephant. With eyes red in
rage, Ghatotkacha assumed a terrible form and began roaring, shaking the very
earth.

Hearing these sounds, Bhishma ordered Drona, Kripa, Salya, Somadatta, Balhika,
Jayadratha and Bhurishrava to protect the King. Also following behind were
Vinda and Anuvinda, Ashvatthama, Vikarna, Chitrasena and Vivinsati. Beholding
all these warriors coming forward, Ghatotkacha remained calm and greeted them
with a hail of arrows. He cut Drona's bow to pieces and felled the standard on
Somadatta's chariot. He pierce Balhika with many arrows and Kripa with one. He
struck Vikarna in the shoulder joint which caused blood and flesh to flow from
his wound. He was forced to sit on the floor of his chariot. Ghatotkacha
released ten arrows that pierced Bhurishrava's body and entered the earth. He
then cut Jayadratha's bow and killed the horses of the Avantipura kings. After
defeating those warriors, he rushed at Duryodhana to kill him. Many heroes who
were defending Duryodhana came forward to protect him. They surrounded
Ghatotkacha releasing their weapons. Ghatotkacha then rose up into the sky and
roared loudly causing the hearts of the Kuru warriors to tremble.

Hearing those roars, Yudhisthira anxiously spoke to his younger brother Bhima,
"Those roars from your mighty son indicate that he is battling with the
principal Kuru soldiers. I think it is more of a burden than he can bear.
Quickly save him from this immediate danger." Following his brother's order,
Bhima rushed to battle followed by many chariot fighters. Bhima sent forth
earth trembling screams that afflicted the hearts of the Kaurava heroes. He met
them head on and broke the back of that fierce army. Followed by thousands of
soldiers, he pierced the enemy lines killing hundreds of men with his sharpened
arrows.

Seeing his troops fleeing for their lives, Duryodhana assaulted Bhimasena to
stop his progress. He covered Pandu's son with a shower of arrows and cut his
bow to pieces. The crooked son of Dhritarastra then released an arrow that
pierced Bhima's chest, causing him to clutch the pole of his chariot. Enraged
at this action, Ghatotkacha and Abhimanyu challenged Duryodhana. Seeing them
advancing, Drona ordered Somadatta, Kripa, Bhurishravas, Ashvatthama,
Jayadratha and Brihadvala to save the King. To protect Duryodhana, Drona
pierced Bhima with twenty-six arrows. However, Bhima pierced Drona in return
with ten shafts that caused the preceptor to fall to the floor of his chariot.
Jumping down from his chariot, Bhima took up his mace and ran at Drona to slay
him. The mighty Kauravas, desiring to kill Bhima, surrounded him and began to
rain their weapons upon him.

A King named Nila challenged Ashvatthama, who was trying to kill Bhima. He
pierced the son of Drona with many winged arrows and caused blood to flow from
his body. Highly enraged, Ashvatthama killed Nila's horses and his charioteer.
He then released a single arrow that pierced Nila's chest causing him to slump
in his chariot. Ghatotkacha came up to protect Nila, and Ashvatthama challenged
him to battle. The son of Drona killed many Rakshasas that were supporting
Ghatotkacha, inciting the Ghatotkacha's wrath. He produced many ghastly
illusions that bewildered Drona's son. The illusions spread over the
battlefield, causing a curtain of terror. The Kaurava army could not counter
the illusions and ran away in fear. Confused by the mystic powers of
Ghatotkacha, thousands of warriors fell down with their heads, legs and arms
severed from their bodies. Even Drona, Duryodhana, Salya and Ashvatthama left
the field of battle. Bhishma tried to rally the troops, yelling, "Do not run
away! It is simply Rakshasa illusions!" Not hearing his words, however, they
did not come back to fight, and the Pandavas considered victory to be theirs.
It was near the hour of sunset that the mystic Ghatotkacha routed the Kaurava
army and sent them running from the battlefield.

Witnessing his army's defeat, Duryodhana approached Grandfather Bhishma and
spoke harshly, "Relying on your prowess in battle, I have started this
animosity with the Pandavas. I have eleven akshauhini divisions at your
command, yet I am defeated by the Pandava warriors headed by Bhima and
Ghatotkacha. This is causing me great anxiety and burning my body. I,
therefore, want you to kill Ghatotkacha and my desires will be fulfilled."

Replying to the chiding words of Duryodhana, Bhishma said, "Listen, O King, to
my advice. In all circumstances you should be protected in battle. Kings should
fight with Kings, and therefore you should fight with Yudhisthira, Bhima,
Arjuna and the twins. Myself, Drona, Kripa, Ashvatthama and Kritavarman will
fight with the wicked Rakshasa. However, if you are in great anxiety, then
request Bhagadatta to challenge the Rakshasa, for he is invincible as he rides
on his great white elephant."

Following the advice of his grandfather, King Duryodhana went to Bhagadatta
and requested him, "Proceed quickly against the son of Hidimvi, and destroy him
along with his forces. You also have mystic powers and are invincible in
battle." Following the orders of King Duryodhana, King Bhagadatta rushed to the
forefront of the battle to fight with Ghatotkacha. Seeing him coming, Bhima,
Abhimanyu, Ghatotkacha, the sons of Draupadi, Satyadriti, Kshatradeva and
Vasudhama prepared themselves for battle. Bhagadatta was riding on his elephant
named Supratika and was supported by many other gigantic tuskers. He came
charging at Bhimasena and afflicted him with many arrows. Bhima countered
killing one hundred warriors that supported Bhagadatta. Bhima, the Kekaya
brothers, Abhimanyu, and the ruler of Dasharanas surrounded that elephant and
began to pierce it with many weapons. Blood and flesh were flowing from its
sides, but still it would not waver. The ruler of the Dasharanas, riding on his
elephant, challenged the powerful Supratika, but could not make it move from
its position. Then the ruler of Pragjyotishapura released fourteen lances in
succession that pierced the elephant and sent him reeling from the battlefield.
Turning on the Pandava's troops, that elephant began to crush the horses and
chariots that supported him. The mighty warriors of the Pandava army, placing
Bhima at their head, rushed at the colossal elephant, Supratika, with the
intention of slaying it. The great bowman Bhagadatta fearlessly began to
assault the Pandava army causing great havoc. That huge elephant crushed
hundreds and thousands of soldiers and chariots.

Beholding the Pandava army broken, Ghatotkacha, his eyes blazing, rushed at
Bhagadatta. He released a mighty dart that scorched through the sky like a
meteor. Bhagadatta quickly released a golden arrow that shattered the dart to
pieces. When that dart fell to the ground, King Bhagadatta became encouraged.
He picked up a huge lance and released it at Ghatotkacha. The son of Bhima rose
up into the air and seized it, uttering a loud roar. He then broke it on his
knees. With this action all warriors exclaimed, "Well done! Well done!" Not
tolerating that action the King of Pragjyotishapura pierced all the warriors
that surrounded Ghatotkacha with many arrows. He killed the horses of Bhima and
deeply hurt Bhima's charioteer, Vishoka. Vishoka fell to the floor of the
chariot. Then taking up his mace Bhima descended from his chariot and began to
slaughter the enemy ranks all the while being pierced by the tenacious
Bhagadatta.

Just at this time Lord Krishna and Arjuna appeared on the scene. Bhima
informed Arjuna of the death of his son Iravan by Alambhusha. Hearing of his
son's death, Arjuna said to Krishna, "I know without doubt that Vidura saw,
with his great wisdom, the destruction of the Kauravas and the Pandavas. Many
great heroes have fallen in battle for the sake of wealth. To hell with this
profession of a kshatriya. For the fault of Duryodhana the entire kshatriya
race will be destroyed. I will kill all these kinsmen who are Rakshasas in
human dress. There is no time to lose, O Madhava."

Lord Krishna, the Supreme Personality of Godhead then speedily drove the
chariot to the front line of the battle. He engaged in combat with Bhishma,
Kripa, Bhagadatta, and Susharman. Meanwhile, Bhima came upon Drona and some of
the Brothers of Duryodhana. In the presence of Drona he killed them like a lion
kills sheep. Their names were Virudroksha, Kundalin, Anadriti, Kundavegan,
Virata, Dhirgalochan, Dhirgavavahu, Suvahu and Kankyadhaga. These nine brothers
fell from their chariots deprived of life. The other brothers of Duryodhana ran
away fearful of their lives. The preceptor Drona looked on completely helpless
to to anything.

Then a fierce engagement took place that increased the population of
Yamaraja's abode. The two armies clashed causing a great carnage on both sides.
Seizing one another by the hair they fought using nails, teeth, fists and
knees. Father killed son and son killed father. Swords with pearl handles lay
broken all over the battlefield. Costly ornaments, bows, and broken arrows were
strewn on the Kurukshetra plain like rain. Barbed darts, axes, maces and spiked
clubs lay next to the bodies of decapitated soldiers. Men lay on the
battlefield with limbs shattered and heads smashed. The earth was covered with
slain men, elephants and horses. Fragmented chariots were piled up on top of
one another with the chariot fighter lying in it deprived of life. Their
bloodied armor was scattered here and there no longer reflecting the sun.
Decorated heads of great warriors lay everywhere, some with crowns and some
with turbans. After the two armies had crushed each other, the Kurus and the
Pandavas withdrew their great divisions at the approach of darkness. They
retired to their tents for nightly rest.

Lamenting the loss of so many of his brothers and the loss of his troops,
Duryodhana, accompanied by Duhshasana and Karna, went to see grandfather
Bhishma. Duryodhana then spoke to him, "Accepting you as our protector we would
venture to challenge the heavenly gods combined what to speak of the
insignificant Pandavas. I desire, O son of Ganga, that you show mercy to me.
Why do you not kill the Pandavas? O King, if out of hatred for myself or love
of the enemy, you do not kill the Pandavas then permit Karna to fight. He will
be able to vanquish the Pandavas in battle without doubt."

Replying to the wicked Duryodhana, Bhishma said, "O Duryodhana, why do you
pierce my ears with these arrows? I am prepared to give up my life for you in
this battle. The Pandavas cannot be defeated by anyone. Do you not remember
when Arjuna defeated Indra in the battle for the Khandava forest? Do you not
remember when Arjuna saved you from the Gandharvas when Karna had fled the
battlefield? In Virata's kingdom the mighty armed son of Kunti defeated all of
us and took away our scarves. Is this not sufficient proof to you? Do you not
remember when Arjuna went to heaven and defeated the Nivitakavachas? Who is
there, indeed, who can defeat Partha in battle? The eternal Lord Krishna, the
carrier of the discus, has given him protection. Vasudeva possesses infinite
power and can destroy this universe. All beings are his children, and He is
situated in everyone's heart. This has been confirmed by Narada, Asita, Vyasa
and others. Due to ignorance you do not see this like man, who is about to die,
sees all trees to be made of gold. Having caused this great war why don't you
fight with Bhima and Arjuna? I have vowed to slay the Somakas and the Panchalas
except for Shikhandi. I will slay them or be slain by them. O son of Gandhari,
tomorrow I will fight a fierce battle that men will talk about as long as the
world lasts. Even though the Pandavas cannot be slain, I will satisfy your
desire. I have in my possession five arrows that have the power to slay the
Pandavas. If Keshava does not intervene to protect them, they will die in
tommorrow's great battle. Go now, and pass the night happily in sleep."

Joyful to hear the grandsire's vow, Duryodhana requested, "Please let me keep
these five arrows for safekeeping till the battle tomorrow begins." Grandfather
Bhishma then handed the five arrows to Duryodhana, and thus the King and his
soldiers went to their respective tents.

Lord Krishna, being the Paramatma (supersoul) in everyone's heart understood
what Bhishma intended to do. He immediately went to Arjuna's tent and requested
him, "The grandsire has taken a vow to kill you and your brothers in tomorrow's
great battle. For this end he has set aside five arrows. For safekeeping,
Duryodhana is keeping these five arrows in his possession. Go now and request
these arrows from Duryodhana."

Following the order of his dear friend and Lord, Arjuna went to the camp of
Duryodhana, requesting to see his cousin. In the Vedic culture, combatants
fought during the day, but could dine together at night if they so desired.
Such was their control of anger. Duryodhana greeted Arjuna and inquired, "O
Partha, why have you come to my camp? If you deisre victory without fighting,
then I am prepared to give it to you."

"I have not come to ask for victory," Arjuna replied, "but is known to me that
you are keeping five arrows for slaying myself and my brothers. These have been
given to you by our grandsire. I am requesting these five arrows." Duryodhana
could not deny the request of his cousin and handed to Arjuna the five arrows
Bhishma would use to kill the Pandavas. Arjuna then returned to his camp.

Not able to sleep, Duryodhana immediately went to inform his grandfather of
what had taken place. When Bhishma heard that Arjuna had come for the five
arrows, his determination only increased, "Krishna has sent Arjuna for the five
arrows, but still I vow that unless Krishna intervenes in tomorrow's battle, I
will kill the Pandavas. To protect His dear devotees, I will force Him to break
his promise not to fight." After hearing grandfather Bhishma's determined vow,
Duryodhana removed all lamentation from his heart. He considered the Pandavas
as already slain in battle. He thuse retired for nightly rest with a joyful
heart.



Thus ends the Eighth Chapter of the Bhishma Parva, entitled, The Eighth Day at
Kurukshetra; Iravan is Slain.



Bhisma Parva



Chapter Nine



The Ninth Day of the Great Battle;

The Invincible Bhishma



Dhritarastra inquired: Hearing of my sons' slaughter, O Sanjaya, a great fear
has entered my mind. I think that none of my kinsmen will escape from this
battle with their life. You have told me of Bhishma's determination. There has
never been a warrior so great as he. Tell me, O Suta, what events took place on
the ninth day of the great battle.

Sanjaya said: Listen, O King, with rapt attention to this narration. Today's
rivalries will be spoken about for an eternity. On the ninth day of the great
massacre, Bhishma, Shantanu's son, arranged his phalanxes in the formation
called sarvatobhadra. Kripa, Kritavarman, Saivya, Shakuni Jayadratha,
Sudakshina, the ruler of the Kambhojas and the Grandsire Bhishma all took up
their positions together in the forefront of the great divisions. Drona,
Bhurishrava, Salya, and Bhagadatta took up their positions in the right wing of
that array. Ashvatthama, Somadatta, the Kings of Avantipura and Bahlika took up
their positions in the left wing. In the middle of the formation was
Duryodhana, Susharman and the Trigartas. The powerful Rakshasa, Alambhusha and
Shrutayush took up their positions in the rear of the army.

King Yudhisthira and Bhimasena as well as the twin sons of Madri stood in the
forefront of their great divisions ready for combat. The commander in chief,
Dhristadyumna along with Virata, Satyaki, Shikhandi, Arjuna, Ghatotkacha and
Chekitana stood surrounded by their phalanxes of soldiers. Supporting these
great warriors were Abhimanyu, Drupada, the five Kaikeya brothers and
Kuntibhoja. All stood ready for combat.

Then the Kauravas, placing the Grandsire at their head, rushed against the
Pandavas eager for victory. The Pandavas, also eager for combat, rushed against
Bhishma desiring to halt his forward march. Abhimanyu assaulted the Kaurava
forces, releasing his arrows to all parts of the battlefield. He cleared enemy
lines of infantry, calvary and chariot fighters. With his celestial weapons, he
was tossing warriors around the battlefield like cotton in the wind. With no
one to protect them, Duryodhana's divisions were consumed like a blazing fire
consumes dry grass. Abhimanyu defeated Kripa, Drona, Ashvatthama and
Jayadratha, and sent them reeling from the front lines. His bow was constantly
drawn in a circle and resembled a circular halo around the sun. All the
warriors on both sides applauded his prowess as he crossed the battlefield.
Gladdening Yudhisthira's heart, he routed the Kaurava army from one end of the
battlefield to the other. There was a great wail of lamentation from
Duryodhana's troops as this second Arjuna approached them releasing his death
dealing arrows.

Seeing his troops routed, Duryodhana commanded Alambusha, "This son of Arjuna
appears like his father in prowess. I do not see anyone else who can defeat him
in battle except one who possesses mystic powers. Kill this son of Subhadra and
gain victory for my troops." Bowing to Duryodhana's order, the valiant and
mighty Rakshasa quickly went to the front lines to challenge Abhimanyu. Coming
upon Abhimanyu's division, Alambhusha began killing his soldiers in hundreds
and thousands. He fought furiously and appeared to dance on the terrace of his
chariot. The mighty Rakshasa came upon the five sons of Draupadi and began to
grind them with his arrows. The son of Yudhisthira, Prativindya, pierced the
Rakshasa through his armor causing him to roar with pain. Not tolerating that
action, Alambusha killed Prativindya's horses and also killed the horses of his
four brothers. He then began to pierce them with hundreds and hundreds of
arrows. Having deprived them of their chariots, he rushed to kill them.

Abhimanyu, seeing his half brothers in difficulty, came up quickly to
intercept the mighty Rakshasa. Alambusha challenged the son of Arjuna saying,
"Wait, Wait!" The Rakshasa was endowed with mystic illusions and the son of
Subhadra was endowed with all the celestial weapons. The combat was wonderful,
and all who saw it were struck with wonder. Abhimanyu pierced Alambusha with
five shafts, and the Rakshasa countered with nine arrows that pierced the son
of Arjuna's chest. Alambusha then released blood sucking arrows that went right
through Abhimanyu's body and entered into the earth. Outraged, Arjuna's son
released a hundred arrows that caused the Rakshasa to turn his back on the
field of battle. Alambusha then resorted to his mystic power and covered all
directions with a dense darkness. No one could be seen, and Abhimanyu's
supporting troops were struck with fear. To counter this illusion, Subhadra's
son released a solar weapon that lit up the battlefield. When light again
returned dispelling the darkness, Abhimanyu pierced Alambusha with many broad
head arrows. The mystic Rakshasa tried many other mystic illusions, but they
were all destroyed by Abhimanyu. Abhimanyu then pierced the Rakshasa's body,
and he appeared like a forested mountain. With blood pouring from his wounds
and having no other mystic weapons, he abandoned his chariot and fled the
battlefield.

Beholding his troops routed, Bhishma attacked Abhimanyu. The mighty chariot
fighters of the Kaurava army encircled Arjuna's son and began to rain their
arrows upon him. Unwavered, Abhimanyu fought with them valiantly. Coming up to
assist Abhimanyu was his father, Arjuna. He quickly arrived at the spot where
Abhimanyu was slaughtering the troops. Seeing him coming, Sardwat's son, Kripa,
pierced Arjuna with twenty five arrows. Not tolerating that action, Satyaki
attack Kripa with an arrow capable of taking his life. However, the son of
Drona, Ashvatthama, cut that arrow in mid air and then pierced Satyaki in the
chest with many broad headed shafts. Satyaki countered and struck Ashvatthama
with six arrows that caused him to faint away on his chariot.

With this action, Drona rushed against Satyaki. Arjuna came up to assist
Satyaki and pierced Drona with three iron headed arrows. Drona countered those
arrows and covered the third son of Pandu with a shower of arrows. Watching
with concern, the battle between these two bullish warriors, Duryodhana ordered
Susharman to attack Arjuna. Supported by his military divisions, Susharman came
upon Arjuna eager for combat. The Trigarta King's arrows pierced Arjuna's body
like birds enter a tree. Incensed, Arjuna invoked the Vayavya weapon which
caused a hurricane to appear on the battlefield. Picking up men, horses,
elephants and chariots, this weapon scattered them in all directions.
Countering that weapon, Drona released the Mahadeva weapon which caused the
wind to abate. However, the soldiers of the Trigarta army, fearful of their
life, ran from the battlefield.

Duryodhana ordered the celebrated chariot fighters, Kripa, Ashvatthama, Salya,
Sudakshina, Bahlika, and the Avanti brothers to attack Bhimasena. They came
upon him with their elephant divisions and began to harass him. Vrikodara,
licking his lips, took up his death dealing mace, and descending from his
chariot, he began to slaughter those huge beasts along with their riders.
Bhima's body was practically impenetrable and arrows could hardly pierce his
skin. Fearlessly, he began to dance on the battlefield scattering the huge
elephant divisions with his powerful mace. While being slaughtered by Bhima,
those elephants sent up wails of anguish and fell to the ground. Some had their
heads smashed and others had their backs broken by Bhima's powerful mace.
Covered with the blood of the elephants and soldiers and pierced all over with
arrows, he appeared like Yamaraja himself come to take the life of all beings.
What ever elephants were left, fled away out of fear, and thus once again
Duryodhana's troops were defeated in battle.

At midday a fierce rivalry took place between the Grandsire Bhishma and the
Somakas. That renowned Kaurava warrior consumed the enemy ranks in thousands.
Coming to challenge Bhishma were Drupada, Virata, Dhristadyumna and Shikhandi.
They showered arrows on Bhishma, and there was not a two finger breadth of
space where he wasn't pierced. However, the grandsire was not affected. He
returned those arrows and struck Drupada, Virata and Dhristadyumna in the same
way that they had pierced him. However, he would not release a single weapon
against Shikhandi on account of his having been a female in his youth. Bhishma
blazed with anger and began to destroy the Pandava ranks. He killed elephants,
chariot fighters and horsemen with his deadly shafts. On hearing the twang of
his bow, the Pandava troops were struck with fear. Not only did his arrows
pierce the combatant's armor, but passed right through them into the ground. In
front of him, the grandsire created a cemetery of dead bodies, broken chariots,
fallen horses and deceased elephants. With broad headed shafts, he smashed
chariots to pieces including the axle and wheels. Severed heads and numerous
weapons lay in front of the Grandsire. His arrows were like meteors scorching
the Kurukshetra plain. The Pandavas, with the greatest effort, could not rally
their army, so frightened by Bhishma's prowess. The grandfather was endowed
with a young man's power, and when he came upon Arjuna, he began to afflict him
with blazing arrows.

Witnessing the rout of the Pandava army by Bhishma, Lord Krishna spoke to
Arjuna, "The hour has come which you have longed for. You must kill Bhishma
now, or he will kill you. In the assembly of Kings at Virata's court, you
promised that slay this great warrior. Now is the time to make those words come
true."

Arjuna replied, "Which would be better: another twelve years in the forest or
sovereignty with hell at the end? Which of these should I achieve? Urge the
horses on, O Hrishikesha, I will fulfill your desire. I will overthrow the
powerful Grandsire, that invincible warrior."

Thus Lord Krishna drove the chariot to the place where Bhishma was fighting.
The Pandava army rallied behind Arjuna and opposed the Grandsire eager for
battle. Seeing Partha coming, Bhishma roared like a lion and covered
Dhananjaya's car with a curtain of arrows. Then Partha shattered Bhishma's bow,
cutting it into fragments. While Bhishma was stringing another bow, Arjuna cut
that one to pieces, and Shantanu's son exclaimed, "Well done! Well done!" Then
Bhishma, taking up another bow, began to lacerate Arjuna's body. Arjuna, too,
released many arrows piercing his grandfather and drawing his blood. Bhishma
then fought with greater prowess and began to vanquish thousands of Arjuna's
supporting troops right before his very eyes. The Grandsire then covered
Arjuna's chariot with hundreds of arrows so that Arjuna and Krishna could not
be seen.

It was obvious that Arjuna was not fighting to full capacity, and that Bhishma
was going to emerge victorious. Arrows were filling the sky, and Arjuna was
falling into danger. Seeing the situation, Lord Krishna could no longer
tolerate the possible defeat of Arjuna. Breaking his own promise not to fight,
the Supreme Personality of Godhead, descended from the chariot, and picking up
the wheel of a broken chariot, He rushed at Bhishma while his hair and yellow
garments flowed in the breeze. Bhishma had promised that he would kill Arjuna,
and to save His devotee, Lord Krishna would have to fight. This was the vow of
Bhishma. Roaring like a lion, the Lord of the universe, the mighty Lord Krishna
assaulted Bhishma. Lord Krishna resembled a rain cloud passing through the sky
decorated with flashes of lightning. Beholding the lotus eyed Lord rushing
towards him, Bhishma began to release arrows that pierced Lord Krishna's body.
The Supreme Godhead whose body is completely transcendental received those
arrows like a lover receives the affectionate bites of his beloved girl friend.
Bhishma said to the Supreme Lord, "Come, come, O lotus-eyed one. I offer you my
respectful obeisances, O God of gods. O my Lord, destroy me in this battle so
that I may win great fame. O Govinda, You may strike me as you please for I am
Your eternal servant life after life."

Descending from his chariot, Arjuna ran after Lord Krishna and seized him.
Stopping Him with great effort, Arjuna pleaded, "O mighty armed Keshava, You
should not break the promise you made in the King's assembly. You said at that
time, 'I will not fight.' Alas this great burden rests on me. I swear I will
slay the grandsire. I swear by my weapons, by truth and by my good deeds. You
will behold this mighty warrior thrown down by me with the greatest ease." Lord
Krishna did not reply to the statement of Arjuna, but in great anger, He
mounted the chariot and again guided the horses of His devotee. Bhishma once
more showered arrows upon Arjuna's chariot. Once again the Grandsire began to
slay hundreds and thousands of troops by using his celestial arrows. No one
could even look at him as he released his death dealing weapons. One could only
see thousands of slain horses, elephants, and men, as well as the sky filled
with his arrows. The Pandavas gazed on Bhishma in wonder and could do nothing
to stop him. Thus without a protector, the Pandava Army broke and fled the
battlefield. At this time the sun set its course on the horizon and with its
disappearance, the great divisions of both sides withdrew to their camps.

Witnessing the slaughter of his men, Yudhisthira could not find peace. The
Kauravas, extremely delighted at the turn of events, followed Bhishma to his
tent glorifying his prowess. Meanwhile the Pandavas along with their generals
held consultation to discus the days events. Reflecting on what had taken
place, King Yudhisthira said to Lord Krishna, "Behold the prowess of the
Grandsire, Bhishma, O Vasudeva. He has crushed my troops like an elephant in a
sugar cane field. I think it is possible to defeat Yamaraja or Indra in battle,
but this Bhishma cannot be slain. When this is the case, I have fallen into an
ocean of grief. O Invincible one, I will now retire to the forest for I have no
purpose to fulfill. Witnessing the slaughter of my troops, I do not desire
sovereignty of the universe. O slayer of Madhu, my brothers are greatly
afflicted by our grandfather, and I am afraid that they might be slain. Please
show us Your favor, O Krishna, and tell me what will benefit us at this time."

Smiling with compassion, Lord Krishna, the protector of His devotees, advised
Yudhisthira, "O son of Dharma, You are follower of the religious principles,
and therefore, there is no need to lament. When you have these invincible
heroes for your protectors, why fall into an ocean of sorrow? Arjuna and Bhima
alone are capable of routing the enemy. Both Nakula and Sahadeva are as capable
and qualified as the King of heaven himself. Even I, O son of Pandu, will fight
with this Bhishma and slay him. If Arjuna, out of weakness, will not kill him,
then I will kill him in the very sight of Dhritarastra's sons. He, who is the
enemy of the Pandavas, is also my enemy. Your brother, Arjuna, is my friend,
relative and disciple. I will, O King, cut off My flesh and give it away for
Arjuna's sake. Therefore, order Me, O King, to fight with Bhishma. Formerly at
Upaplavya, Arjuna spoke up in the King's assembly, promising, 'I will slay
Ganga's son.' If provoked in battle, Arjuna can fulfill that promise, or I can
fulfill that promise for him. Bhishma has fallen under the sway of demons, and
the reaction that will accrue to them will also fall upon him. That is the way
of karma."

Hearing Lord Krishna's advice, Yudhisthira said, "It will certainly be as You
say, O Madhava. All these Kauravas taken together cannot bear Your prowess. I
am sure that all my desires will be fulfilled as long as You, My Lord, are our
protector. O Govinda, what is there to say about Bhishma, although he is a
mighty warrior? Before the battle he agreed to to give counsel to us although
he would not fight on our side. Therefore, O slayer of Madhu, let us approach
him and ask him to advise us about this situation. When we were fatherless and
orphans, he raised us with great affection. Thus we love him much. O to hell
with the profession of a kshatriya!"

Hearing these words, the descendent of Vrishni, spoke to Yudhisthira, "O son
of Pandu, your counsel is filled with wisdom and very pleasing to hear. Let us
go to Bhishma's tent and ask him how we can obtain his death. When you question
him, he will certainly reply with the truth."

Thus the Pandavas followed Lord Krishna to Bhishma's abode and offered their
obeisances unto him. Then the mighty armed Bhishma addressed them, "Welcome, O
descendent of Vrishni, welcome O Dhananjaya. Welcome, King Yudhisthira, Bhima,
Nakula and Sahadeva. What can I do to enhance your joy? Even if it is difficult
to achieve, I will endeavor with all my soul to fulfill it."

Unto the chief Kuru descendent, Yudhisthira lovingly spoke the following
words, "O worshipable grandfather, you are conversant with all knowledge. How
shall we obtain victory and sovereignty? How also can this needless destruction
of the kshatriya race be stopped? Please answer these questions, and also tell
me how you will meet with death? It is not in our power to stop your progress.
While releasing your arrows, no one is able to tell when you draw the string,
place the arrow and release the arrow. This all happens in one motion. O bull
of the Bharata race, where is the man who can stand in front of you as you
shower your arrows causing great destruction. Tell me, O Grandsire, how will we
vanquish you in battle and gain sovereignty."

Replying to Yudhisthira's inquiry, Ganga's son said, "As long as I am alive, O
son of Pandu, you will not have victory. O possessor of great wisdom, this is
the fact of the matter. After I am slain, you will be triumphant. If you,
therefore, desire victory, then kill me without delay. I give you permission to
do so. You are fortunate to know my position, for if you had not solicited my
advice, then there would have been days of misfortune ahead. Listen to my
words, and act upon what I say. With my large bow and other weapons, I fight
very carefully in battle. No one, not even the demigods headed by Indra, can
defeat me. If, however, I lay aside my weapons, then you may defeat me. It is
known that I will never fight with a woman or one who was once a woman. The son
of Drupada, Shikhandi, was once a woman in his youth and has since attained
manhood. Keep Shikhandi before Arjuna, and let Arjuna release his arrows and
pierce my body. I will not fight with Shikhandi. At that time I will lay down
my weapons, and taking this opportunity, Arjuna may strike me on all sides and
gain victory. Except for Devaki's divine son, Lord Krishna, or Arjuna, there is
no one who can defeat me. After I am vanquished, you will be able to defeat
Dhritarastra's sons and their allies."

After hearing the Grandsire's instructions and offering their respectful
obeisances, the Pandavas went back to their tents. Knowing that he would have
to be the cause of his grandfather's death, Arjuna said to the Personality of
Godhead, "How, O Madhava, will I be able to fight with the Grandsire who is
senior in years, who possesses great wisdom, and is the oldest member of our
dynasty? While sporting in our childhood days, O Vasudeva, I used to climb up
on his lap and smear him with dust. O Janardana, he is my grandfather worthy of
great respect. I use to address him as father, but he would correct me and say,
'I am the father of your father.' O how can I kill this worshipful person in
combat. Let my army perish, and let me also perish. I will never kill one who
is worthy of my worship."

Lord Krishna replied, "Having vowed to kill Bhishma before, O Jishnu, how can
you refrain from keeping your vow? You will not be triumphant without slaying
Ganga's son. This is predestined by the desires of the demigods. It cannot
happen otherwise. You are to be an instrument in this great battle, and you
should not consider yourself the cause. Such were my instructions before the
battle. Do not hesitate. Follow the advice given by the Grandsire and obtain
victory."

"O Krishna," Arjuna said, "I will do as you say. It is true that destiny's
course cannot be changed. Therefore, keeping Shikhandi before me, I will slay
Bhishma, the greatest warrior that lives. I will check the other maharathis
with my weapons, and myself and Shikhandi will cause the Grandsire to fall from
his chariot." Having settled the affair with Bhishma's permission, the Pandavas
along with Lord Krishna, retired for the night with contemplative hearts.



Thus Ends the Ninth Chapter of the Bhishma Parva, Entitled, The Ninth Day of
the Great Battle; The Invincible Bhishma.



Bhishma Parva



Chapter ten



The Tenth Day of Hostilities;

The Fall of the Grandsire Bhishma



Dhritarastra inquired: O Sanjaya, on the tenth day of the famed battle, how
did Shikhandi challenge Ganga's son? The great Bhishma had received a
benediction from his father that he would die only when he desired. Therefore,
how would it be possible for Shikhandi or even Arjuna to take the life of that
great soul? Please tell me in detail, O Suta, how the grandsire advanced
against the Pandava army.

Sanjaya said: O King, the grandsire Bhishma has always acted as your father,
friend and counselor. For your fault, you will now hear about the fall of this
great soldier. When the hour of sunrise came, the Pandavas and the Kauravas
arranged their divisions in battle formation. The Pandavas placed Shikhandi at
their head, protected by Arjuna and Bhima. Behind them were the five sons of
Draupadi and Abhimanyu. The other maharathis that were supporting them were
Satyaki, Chekitana, Dhristadyumna, Virata, Drupada, the five Kaikeya brothers,
Dhrishtaketu, and Uttamaujas.

The Kauravas, placing Bhishma in their forefront, prepared for battle. Behind
Bhishma were Dhritarastra's sons and supporting them were Drona, Ashvatthama,
Bhagadatta, Kripa, Kritavarman, the mighty Sudakshina, the King of the
Kambhojas, Jayatsena, the ruler of Magadha, Shakuni and Brihadvala. Behind them
were millions upon millions of soldiers eager for battle.

The two armies rushed at each other, and the clash of weapons and armor was
uproarious. Shikhandi assaulted the grandsire and released three arrows that
pierced Bhishma's chest. Grandfather Bhishma did not return any weapon, but
destroyed Shikhandi's supporting troops like a forest fire consuming trees.
Bhishma refused to fight with Shikhandi. Despite the fact that Shikhandi
deluged Bhishma with arrows, the Grandsire would not fight with the son of
Drupada. He addressed Shikhandi, "Whether you chose to strike me first or not,
I will never fight with you. You are a woman by birth, and I can never
challenge one who has changed his sex."

"I know that you can decimate the kshatriya race," Shikhandi replied, "and
that you have even defeated the mighty Parashurama. Despite this fact, I will
fight with you and slay you. Whether you chose to strike me or not, you will
not escape with your life. O Bhishma, prepare yourself for the next world."

Ignoring Shikhandi, Bhishma began to rout the Somakas and the Shrinjayas.
Fighting with all his energy, he killed ten thousands elephants, and ten
thousand horsemen as well. On this final day the Grandsire killed a full two
hundred thousand foot soldiers. Even though this slaughter was going on, the
Pandavas did not waver in battle. They came forward with upraised weapons
desiring to kill Bhishma.

Beholding Bhishma's prowess, Arjuna ordered Shikhandi, "Fight with Bhishma! Do
not feel the slightest fear for your life. Providence has ordained his fall."
Following Arjuna's command, Shikhandi, followed by Dhristadyumna and Abhimanyu,
rushed at the Grandsire releasing their powerful weapons.

At this time Drona was also engaged in battle with the Pandava forces. Drona
began to perceive omens indicating a great Kaurava loss. That mighty warrior
spoke to his son, "On this day, my son, the mighty Partha will try his best to
conquer the Grandsire. Today, my arrows are not coming from their quiver of
their own accord. My bow seems to yawn, and my strength is leaving my body. My
weapons are unwilling to answer my call. Animals and birds are uttering fearful
and terrible cries. My heart is cheerless, and the sun seems to have lost its
radiance. The four quarters are ablaze, and vultures are flying overhead. The
bodies of kings, belonging to the Kaurava army, seem pale though decorated with
golden ornaments. In all directions the sound of the Panchajanya and the twang
of the Gandiva can be heard. Without doubt, Arjuna is trying to engage only the
Grandsire avoiding the other maharathis. He seeks to kill Bhishma by keeping
Shikhandi in front of him. Alas, what will be our fate?" Thus contemplating the
future, Drona again battled with the Pandava warriors.

On this day Bhishma was causing a slaughter of the Somakas and the Shrinjayas.
Arjuna, too, was taking away the lives of hundreds and thousands of chariot
fighters, horsemen and infantry. So great was the bloodbath on both sides that
it was hard to tell which side would become victorious. Bhishma was scorching
the Pandava army, and after ten days, he gave up all desire to protect his
life. Wishing his own death would come, he thought, "I will no longer engage in
the merciless act of slaughtering large numbers of warriors."

Upon seeing Yudhisthira near him, he advised him, "O Yudhisthira, listen to my
words and carry out my request. I have spent so many days killing large
divisions of soldiers. O Bharata, I no longer desire to protect this body. If
you wish to fulfill my desire, then kill me as I stand on my chariot. Place
Shikhandi and Partha in the forefront of your army, and cause my ascendence to
the heavenly planets."

Understanding Bhishma's intention, Yudhisthira ordered the Shrinjaya army
headed by Dhristadyumna to attack Bhishma. Arjuna also, following Shikhandi,
began to release his deadly arrows at the grandsire. Within a short time the
Grandsire killed fourteen thousand chariot fighters. Shikhandi then released
fourteen broad headed arrows that struck Bhishma in the chest. The son of
Ganga, however, only looked at Shikhandi with wrath.

Arjuna ordered Shikhandi, "Rush quickly and slay the grandsire! Do not
hesitate. Challenge him immediately!" Following those instructions, the son of
Drupada released his deadly weapons for slaying the foremost Kuru warrior.

Coming up to protect the Grandsire was Duryodhana. He ordered all the great
warriors with their combatants to kill Arjuna. Seeing them coming, Arjuna
called upon his celestial weapons and caused a great carnage. His celestial
weapons released hundreds of thousands of arrows severing the heads, arms, and
legs of the oncoming enemy. Angered by the prowess of his grandson, Bhishma,
invoking a celestial weapon, rushed at Arjuna in the sight of all bowmen.
However, seeing Shikhandi in the forefront, the grandsire withdrew the blazing
weapon.

Bhishma then fixed his attention on slaying the Somakas and the Shrinjayas. He
single handedly killed ten thousand elephants and seven great rathas amongst
the Panchalas and the Matsyas. He then sent to Yamaraja's abode ten thousand
horsemen and five thousand foot soldiers. Having thinned the ranks of the
Pandava army, Bhishma then killed Satanika, the brother of Virata. Whoever
followed Partha, was sent by Bhishma to the other world. Bhishma was achieving
the most glorious feats on this tenth day of the Kurukshetra war. No one could
stand before the Grandsire as he released his weapons. The King of the
Panchalas, Drupada, Dhristadyumna, Nakula and Sahadeva, Virata, Abhimanyu,
Satyaki, the sons of Draupadi, Ghatotkacha, Bhima, and Kuntibhoja were sinking
in the ocean of the Grandsire. Coming to save them was Arjuna. He encouraged
them and in their presence, he killed all of Bhishma's supporting soldiers.
Then all together the great adhirathas and the maharathis of the Pandava army
attacked Bhishma hoping to kill him. Keeping Shikhandi in front of them, they
pierced Bhishma with hundreds of Arrows. Arjuna managed to cut Bhishma's bow,
and with this act the Kauravas became enraged. They all attacked Arjuna using
their celestial weapons and showering upon him thousands of arrows. Shikhandi
continued piercing Bhishma, but the Grandsire ignored him and penetrated
through the enemy ranks. Arjuna attacked Ganga's son and tore his bow to
pieces. Bhishma took up another weapon, but that was also shattered by Arjuna's
arrows. Partha managed to cut all the bows taken up by Bhishma. Bhishma was
furious and took up a dart, and with all his might hurled it at Arjuna. Arjuna,
however, tore it to pieces as it came toward him. Seeing his dart cut off,
Bhishma reflected, "With a single bow, I could kill the Pandavas, if Vishnu had
not been their protector. For two reasons, I will not fight with them. One is
that they are protected by Lord Krishna, and the other is that Shikhandi stands
in front of them. I cannot be killed on the battlefield. Such was the
benediction given by my father Shantanu. He said that I would die only when I
wanted too. Now I think that that time has come."

Reflecting like this, the demigods and rishis confirmed his meditation by
saying, "Your departure from this world is close at hand, O King. Withdraw your
heart from battle." With these words, a fragrant and auspicious breeze filled
with water particles began to blow in all directions. In the heavens Bhishma
heard the sounds of conchshell, drums and bugles. Showers of flowers then began
to fall from the sky upon the Bhishma. All this was only seen by Bhishma who
now thought of attaining the kingdom of God.

Meanwhile, the great warriors attacked Bhishma with greater boldness. Arjuna
struck Bhishma in every part of his body, but Ganga's son did not waver the
slightest. He returned those arrows and began once again to afflict the enemy
ranks. Shikhandi and Arjuna maneuvered their chariots near the Grandsire.
Arjuna once again cut his bow from his hand and also cut his banner from the
chariot. Shantanu's son then picked up another bow, but that was also cut to
pieces. Repeatedly Arjuna cut all Bhishma's bows, and thus Bhishma no longer
desired to fight with Arjuna. Arjuna began to pierce the Grandsire with
hundreds of arrows as he stood on his chariot. Seeing Duhshasana near him,
Bhishma said, "Just see, the great bowman Arjuna is piercing me with thousands
of arrows. I cannot be subjugated by the heavenly gods and asuras combined,
what to speak of ordinary warriors of this world. These arrows that are
piercing my body are not Shikhandi's but Arjuna's. Only he can cause me the
pain I am presently feeling. These arrows are released with the power of the
thunderbolt. They are like virulent poison, and they are entering deep into my
body. Besides the wielder of the Gandiva bow, there is no one that can cause me
this much pain."

Saying this much, Bhishma picked up a dart and hurled it at Arjuna. Partha,
however, cut that weapon to pieces. Then Shantanu's son picked up a sword and
shield to fight with Arjuna, but the son of Kunti shattered the sword and
shield before the Grandsire could descend from his chariot. This feat was
wonderful on the field of battle.

Then King Yudhisthira ordered his army, "All rush at Ganga's son! Do not be
afraid!" With these words, the Pandava army assaulted Bhishma with their
upraised weapons. Releasing hundreds of arrows, Arjuna pierced Bhishma in every
part of his body. Indeed, there was not a two fingered breadth of space where
there was not an arrow. Mangled in this way, the aged grandsire of the Kuru
dynasty fell from his chariot to the ground. Great sounds of lamentation were
heard from the Kaurava divisions. When the grandsire fell from his chariot, the
hearts of the Kauravas fell with him. It was as if one of the heavenly gods had
fallen. He fell down from his chariot with his head facing the eastern
direction. Knowing the sun was in an inauspicious course, he did not allow his
soul to leave his body. Because his mortal frame was pierced with many arrows,
he did not touch the ground. At that time, Bhishma looked divine. The clouds
poured a cool shower, and the earth trembled. Seeing her son fallen from his
chariot, Ganga sent rishis in swan-like form. Circumambulating him, they
requested him not to leave his body until the sun had entered its northern
course. He then spoke to them, "I will never pass from this world while the sun
is in its southern route. I will proceed from this world when the sun changes
to its northern passage." The celestial swans then again entered the heavens
and informed Ganga of her son's decision.

When the great grandsire of the Kuru dynasty, the foremost warrior, had fallen
from his chariot, both armies ceased fighting. The Pandavas and the Shrinjayas
uttered loud roars like bulls. The Kurus were overcome with grief. Duryodhana
and Kripa sighed and wept tears of anguish. Duhshasana went to the division
where Drona was fighting and informed him of the Bhishma's fall. Hearing the
dreadful news, Drona fell from his chariot momentarily senseless. Upon
regaining consciousness, he forbade his troops to fight with the Pandavas.
Laying aside their armor, both the Pandavas and the Kurus came to Bhishma's
side. They offered their obeisances to the Grandsire and stood with joined
palms. He then spoke to them, "Welcome all you great heroes. I am joyous to see
your sight before leaving this world." Bhishma's head had not been pierced with
arrows and was hanging down. He requested the warriors present to fetch him a
pillow. Quickly they brought him pillows of the finest silk. However, Bhishma
said, "O Kings, this is not a hero's pillow." He then requested Arjuna, "O
Dhananjaya, I am in need of a pillow. Please give me a pillow as you think
fit."

Stringing his bow tearfully, Arjuna filled the ground under Bhishma's head
with many arrows. Laying his head upon that pillow fit for a warrior, Bhishma
said, "You have given me a pillow and a bed that is worthy of a kshatriya. This
is the way one should sleep on the battlefield. I will sleep on this bed until
the sun takes it's northern course."

Duryodhana, thinking to save Bhishma's life, brought many physicians to heal
his grandfather's wounds, but Bhishma sent them all away, desiring death only.
With the greatest respect, all the Pandavas and the Kauravas paid their respect
to the eldest member of the Kuru family. They stationed guards to protect him
from Rakshasas and carnivorous animals. Then They circumambulated him and
returned to their tents.

When the night had passed away, the Pandavas and the Kurus came again to
resting place of Grandfather Bhishma. Many people from Hastinapura had come to
pay their last respects to the dying Bhishma. They were sprinkling flowers and
sandalwood powder upon his body, and some were blowing on trumpets and some
were blowing conchshells.

 When the Pandavas and the Kauravas had surrounded Bhishma, the son of Ganga
asked for some water. The Kings immediately brought many pitchers of water to
quench his thirst. He refused them all and called for Arjuna. He said, "My
body, covered with arrows, burns and my mouth is dry. You are an exalted bowman
and are able to give me water in a befitting way." Understanding his
grandfather's mind, Arjuna picked up his Gandiva bow and placed upon it the
parjanya weapon. He then pierced the earth causing a stream of water to quench
his grandfather's thirst. Bhishma then addressed Arjuna again, "O mighty armed
Arjuna, this feat in not so wonderful. With Lord Krishna as your ally, there is
nothing in this world that you will not achieve. Narada has told me that you
are none other than Nara, the ancient rishi of old, and that Krishna is
Narayana, the Supreme Personality of Godhead. You are the greatest bowman that
has graced the earth and you are unequaled among men. I have tried repeatedly
to convince Duryodhana of this fact, but he would not listen. Now, like a fool,
he will lay on the Kurukshetra plain overcome by Bhima's mace."

Hearing these prophetic words, Duryodhana's heart saddened. Looking in his
direction, Bhishma advised him, "Listen, O King, abandon your anger. You have
seen how Arjuna has pierced the earth with his celestial weapon. There is none
other who can perform such an act. Indeed, all the celestial arms are known to
Arjuna as well as to Lord Krishna. There is no one else who possesses them.
This Arjuna is superhuman and cannot be conquered. While the remnants of your
brothers have not yet been killed, why don't you make peace with the Pandavas?
As long as Krishna has not cast his wrathful glance upon your army, make peace.
I speak this wisdom for your good. Give Yudhisthira his city of Indraprastha,
and let all these monarchs return to their kingdoms. If you do not listen to my
advice, then you will have to lament your fate." Speaking these words out of
affection for Duryodhana, Bhishma fell silent. Duryodhana could not accept his
grandfather's counsel because of his wicked heart. Thus he was like a dying man
refusing to take medicine.

After the Kauravas and the Pandavas had returned to their tents, Karna came to
the Grandsire as he lay mortally wounded. He approached Bhishma and offered his
obeisances. With a faltering voice and tears falling from his eyes, he said, "O
chief of the Kurus, I am Radha's son, who you have always looked upon with
anger."

Hearing Karna's voice, Bhishma opened his his eyes and seeing the place
deserted of men, he embraced Karna with one of his arms. He then said with
great affection, "If you had not humbly come to me, things would have not gone
well with you. Do you realize that you are Kunti's son and not Radha's? I have
heard about this from Narada as well as Krishna Dvaipayana Vyasa. Without doubt
it is true. Honestly, I bear no hatred toward you. It was only for cooling your
envy of the Pandavas that I spoke to you in such a way. Without any reason you
have spoken ill of the Pandavas. Due to bad association with Duryodhana, you
have become like him. Indeed, you are equal to Arjuna and Krishna in
bowmanship. There is no doubt about this. Whatever anger I have had against you
is gone. The heroic sons of Pandu are your brothers. Therefore, unite with them
and let these hostilities end."

"What you have told me is true," Karna replied. "I am Kunti's son, but I have
been raised by a suta. I was abandoned by Kunti to die. For so long I have
enjoyed Duryodhana's wealth with my relatives. I dare not falsify it now. As
Krishna is dear to the Pandavas, so Duryodhana is dear to me. I know well that
Arjuna and Krishna are undefeatable in battle, but still it is my duty to try
to kill Arjuna on behalf of my friend Duryodhana. Please give me your
permission to fight. Please also forgive any offense which I may have committed
against you out of foolishness."

"If you are not able to cast off this anger," Bhishma said, "then I give you
permission to fight. Through Arjuna you will attain the regions of heaven. I
have tried to make peace, but I have not succeeded. All good fortune to you. Go
and fight." Having said this much, the Grandsire became silent. Karna then
offered his obeisances to Bhishma and circumambulated him. He then proceeded to
Duryodhana's tent.



Thus Ends the Tenth Chapter of the Bhishma Parva, Entitled, The Tenth Day of
Hostilities; The Fall of the Grandsire Bhishma.



Thus Ends the Bhishma Parva to the Summary Study of the Mahabharata.