Bhagavad Saptaha (VI)

Wednesday, 11 July 2012

Mercy of the Lord
            After the battle of Mahabharata, although Maharaj Yudhisthira got back his kingdom but he was not at all happy. Rather he blamed himself for killing all his relatives and felt very much dejected. Now what is the means to get rid of this deadly sin he begins to think of himself.
            At that time Bhagavan, by his own devotee eradicates the unhappiness of his devotee and that is why Bhagavad is said to be Maha Bhagavad Purana.
            Now let’s go and have darshan (act of seeing) of Pitamaha (grandfather) Bhishma. Everywhere in his body there are arrows which entered from the front and came out through the back side and he is resting upon that. Extreme pain, but he does not have any feeling because he was always remembering Lord Krishna. Persons who practices yoga can restrain their mind and mitigate the pain. The vedantist, by believing pain as pretence alleviates it, but in case of bhakta, as Bhagavan resides in his heart, pain could not even enter into it. Feeling pain and remembering God does not take place together, in one mind two understanding cannot stay together, remembrance of God immediately exterminate all pains.
            Lying in the bed of arrows Bhisma greets all the assembled rishis, maharishis, and Lord Krishna and mentally worships Him. Then in reply to the queries of Yudhisthira, he gave him various advices, and among them the advices related to dharma are very nice. Shanti and Anushashan chapters of Mahabharata are filled with these advices. There everything is described about bana dharma (Banaprastha third among the four stages of life, when a person retires to jungle), raj Dharma (duties of a king) asrama dharma (duties of brahmacharya (celebate) and grihastha dharma (duties of a householder) . Those who have anurag (attachment) in their heart for them there is pravritti dharma (propensity to enjoy) and those who have bairag (detachment), for them there is nivritti dharma (ways to desist). Disagreement in quality or property of an object or deed is not dharma, supremacy of conscious ascertainment is dharma. Inanimate objects or deeds are not paramount while determining dharma. When the vision is upon conscience the revelation is vast and to break the covering the dharma similar to that nature is being advised.
            Pitamaha Bishma while praising the Lord says Prabho I have waited a lot for you, now you please come in front of me in your Pitambari (wearing yellow lion cloth) Mukuti (crown) Chaturbhuji rupa (four handed form) sahasya badane (smiling face) till the time my life-breath departs from the body. Please wait until my death.
            Prabho, I have achieved one thing in my life, I have made my intelligence desire-free and in the course of my life preserved it and cherished fondly as if my marriage giving daughter and now in the final stage of my life I want to dedicate her in your Lotus feet. I know very well that you don’t have any need of her but as you sometimes accept nature and keep this stream of samasara flowing, in this way if you also wish, you can enjoin my dedicated intelligence, in the form of my daughter, with you.
            After that Pitamaha Bhisma meditates upon the Lord. He recollects about the Lord belonged to Braja gopi’s, the Lord in the battle field, the Lord whose cobweb hair is covered with dust flowing from the horse’s hoof, the Lord who ceases Arjuna’s illusion and the Lord who attacked him with the chariot wheel, that fleeting Srikrishna. He says Prabho when I rained arrows upon Your dear devotee whom you became the charioteer, You became extremely perplexed and could not hold Your patience. At that time, to make my promise successful You broke Your own promise of not of taking up arms, You jumped off the chariot and taking the wheel ran towards me, by viewing that scene Mother Nature trembled out of fear, Your pitambar (loin cloth covering the body) fell down from your body and You becoming uncovered dashed towards me as if a lion attacking an elephant.
            Bhisma further says Prabho I know that in everybody’s heart You who is birth-less is seated thoroughly as Parmatma and sitting behind and You Yourself become ‘I’, ‘I’. Like one sun which is seen in all eyes similarly only You are visualized in everybody’s’ heart. There is no difference between the living entities, between their souls, between all objects and liberating myself from the illusion of egotism I am surrendering unto You.
            Next Maharaj Dhritarastra’s liberation is also described. Maharaj Dhritarastra taking advice from Bidura (his step brother and a great devotee) goes to Haridwar and there he dissolves his body, senses and life breath to the five primary elements and that five primary elements to ego and ego to sublimity, sublimity to nature and nature to the Supersoul. In this way Maharaj Dhritarastra gets liberated.
            When Arjuna returns back from Dwarka, Maharaj Yudhisthira hears from him that Bhagavan Sri Krishna has left for His eternal abode. At that time Maharaj Yudhisthira getting the heroic dignity also departs for heavenly abode. But what happens to the condition of the listener of Gita, Sri Arjuna, that has been wonderfully described in Srimad Bhagavattam. There it is said that after Lord Krishna’s departure Arjuna becomes very much aggrieved and laments immensely and so much tears came out of his eyes while remembering Sri Krishna that all his illusion are washed away and the wisdom which the Lord had instructed him, again appears. For so many days, that knowledge which was obstructed by the current of the three primal qualities, those are all washed away by the current of bhakti which appears in Arjuna’s heart and liberates him all sorts of bereavement, confusion of non-duality, and dissolves in nature, attributeless and free from birth and death. Hear it in the words of Srimad Bhagavatam :-
                        Gitam bhagavata jnanam yat tat sangrama-murdhani
                        kala-karma-tamo-ruddham punar adhyagamat prabhuh
                        visoko brahma-sampattya sanchinna-dvaita-samsaya
                        lina-prakriti-nairgunyad alingatvad asambhavah .
to be continued
(A part of the Summary of Srimad Bhagavattam translated from the diary of Sri Gurudeb)