Canto 1 - Chapter 9: Yudhiṣṭhira and others call on Bhīṣma and the latter drops his mortal coil, extolling Śrī Kṛṣṇa

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ नवमोऽध्यायः ॥	Discourse IX Yudhiṣṭhira and others call on Bhīṣma and the latter drops his mortal coil, extolling Śrī Kṛṣṇa (Preamble)
सूत उवाच । इति भीतः प्रजाद्रोहात्सर्वधर्मविवित्सया । ततो विनशनं प्रागाद्यत्र देवव्रतोऽपतत् ॥ १॥ तदा ते भ्रातरः सर्वे सदश्वैः स्वर्णभूषितैः । अन्वगच्छन् रथैर्विप्रा व्यासधौम्यादयस्तथा ॥ २॥ भगवानपि विप्रर्षे रथेन सधनञ्जयः । स तैर्व्यरोचत नृपः कुबेर इव गुह्यकैः ॥ ३॥ दृष्ट्वा निपतितं भूमौ दिवश्च्युतमिवामरम् । प्रणेमुः पाण्डवा भीष्मं सानुगाः सह चक्रिणा ॥ ४॥ तत्र ब्रह्मर्षयः सर्वे देवर्षयश्च सत्तम । राजर्षयश्च तत्रासन् द्रष्टुं भरतपुङ्गवम् ॥ ५॥ पर्वतो नारदो धौम्यो भगवान् बादरायणः । बृहदश्वो भरद्वाजः सशिष्यो रेणुकासुतः ॥ ६॥ वसिष्ठ इन्द्रप्रमदस्त्रितो गृत्समदोऽसितः । कक्षीवान् गौतमोऽत्रिश्च कौशिकोऽथ सुदर्शनः ॥ ७॥ अन्ये च मुनयो ब्रह्मन् ब्रह्मरातादयोऽमलाः । शिष्यैरुपेता आजग्मुः कश्यपाङ्गिरसादयः ॥ ८॥ तान् समेतान् महाभागानुपलभ्य वसूत्तमः । पूजयामास धर्मज्ञो देशकालविभागवित् ॥ ९॥ कृष्णं च तत्प्रभावज्ञ आसीनं जगदीश्वरम् । हृदिस्थं पूजयामास माययोपात्तविग्रहम् ॥ १०॥	Sūta went on: Thus afraid of the wrongs perpetrated against humanity, king Yudhiṣṭhira thereafter proceeded to Vinaśana (the battle-field of Kurukṣetra)—where Devavrata (Bhīṣma) lay (on his bed of arrows), seeking enlightenment about all sacred duties. (1) Thereupon all his celebrated brothers (Bhīma and others) followed him, O holy Brāhmaṇas, in chariots decked with gold and driven by excellent horses, as also the sages Vyāsa, Dhaumya (the family priest of Yudhiṣṭhira) and others. (2) Lord Śrī Kṛṣṇa Himself, O Śaunaka, rode in a chariot along with Dhanañjaya (Arjuna, so-called because of his having fetched as a tribute from his enemies untold riches for Yudhiṣṭhira, thereby enabling him to perform his famous Rājasūya sacrifice, which earned him the title of Emperor). Accompanied by them, king Yudhiṣṭhira shone brightly like Kubera (the Chief of the Yakṣas, a class of demigods) in the midst of Guhyakas (Yakṣas). (3) Perceiving Bhiṣma lying on the ground like a god fallen from heaven, the Pāṇḍavas and their attendants as well as Śrī Kṛṣṇa made obeisance to him. (4) At that time, O Śaunaka, Brāhmaṇa sages, celestial sages and royal sages, all had assembled there in order to see Bhiṣma (the foremost of the Bharatas). (5) Parvata, Nārada, Dhaumya, the divine Bādarāyaṇa (Vedavyāsa), Bṛhadaśwa, Bharadwāja, Paraśurāma (the son of Reṇukā) with his pupils, Vasiṣṭha, Indrapramada, Trita, Gṛtsamada, Asita, Kakṣivān, Gautama and Atri, Viśwāmitra (a scion of Kuśika), Sudarśana and other holy sages like Brahmarāta (Śuka) and even so Kaśyapa, Āṅgirasa and others arrived with their pupils, O Śaunaka. (6—8) Seeing those highly blessed souls assembled there, Bhiṣma* (the foremost of the Vasus, a class of gods) who was well-versed in the principles of right conduct paid his respect to them with due regard to the occasion and place. (9) Bhiṣma was also acquainted with the glory of Śrī Kṛṣṇa, the Lord of the universe, who had sat before him in a personal form assumed through Māyā, and was also enthroned in his heart, and he paid his homage to Him. (10) An Akṣauhiṇī consists of 21,870 chariots, an equal number of elephants, 1,09,350 foot and 65,610 horses. (1-10)
पाण्डुपुत्रानुपासीनान् प्रश्रयप्रेमसङ्गतान् । अभ्याचष्टानुरागास्रैरन्धीभूतेन चक्षुषा ॥ ११॥ अहो कष्टमहोऽन्याय्यं यद्यूयं धर्मनन्दनाः । जीवितुं नार्हथ क्लिष्टं विप्रधर्माच्युताश्रयाः ॥ १२॥ संस्थितेऽतिरथे पाण्डौ पृथा बालप्रजा वधूः । युष्मत्कृते बहून् क्लेशान् प्राप्ता तोकवती मुहुः ॥ १३॥ सर्वं कालकृतं मन्ये भवतां च यदप्रियम् । सपालो यद्वशे लोको वायोरिव घनावलिः ॥ १४॥ यत्र धर्मसुतो राजा गदापाणिर्वृकोदरः । कृष्णोऽस्त्री गाण्डिवं चापं सुहृत्कृष्णस्ततो विपत् ॥ १५॥ न ह्यस्य कर्हिचिद्राजन् पुमान् वेद विधित्सितम् । यद्विजिज्ञासया युक्ता मुह्यन्ति कवयोऽपि हि ॥ १६॥ तस्मादिदं दैवतन्त्रं व्यवस्य भरतर्षभ । तस्यानुविहितोऽनाथा नाथ पाहि प्रजाः प्रभो ॥ १७॥	Eyes blinded with tears of affection, Bhiṣma looked at the sons of Pāṇḍu, who sat beside him, full of modesty and love, and spoke to them as follows :—(11) "How painful and how unjust it has been that you, the progeny of righteousness, and votaries of the Brāhmaṇas, Dharma (goodness) and Lord Acyuta (Śrī Kṛṣṇa) should have lived a life of suffering, which you surely did not deserve. (12) When the great warrior Pāṇḍu breathed his last, you were all tender of age, and my daughter-in-law, Pṛthā, along with you, her children, had to suffer many hardships on your account more than once. (13) I believe that all your unwelcome experiences were attributable to Time (Providence); for the whole world with its guardian deities is ruled over by Time even as the clouds are by the wind. (14) Where king Yudhiṣṭhira, the son of Dharma was the ruler, Bhīma held the mace in his hand, Arjuna was the archer and Gāṇḍīva the bow, and where Śrī Kṛṣṇa was the friend and well-wisher, to think of adversity even there ! (15) Indeed no man, O king, can ever discover the intention of Śrī Kṛṣṇa; even seers get bewildered in their seeking to find it out. (16) Therefore, knowing it for certain that all these events depend on the will of Providence, O chief of the Bharatas, follow His will, O ruler of men, and protect the helpless people as you are their sole monarch. (17) The Mahābhārata tells us that Bhiṣma was an incarnation of Dyauḥ, the formost of the eight Vasus. (11-17)
एष वै भगवान् साक्षादाद्यो नारायणः पुमान् । मोहयन् मायया लोकं गूढश्चरति वृष्णिषु ॥ १८॥ अस्यानुभावं भगवान् वेद गुह्यतमं शिवः । देवर्षिर्नारदः साक्षाद्भगवान् कपिलो नृप ॥ १९॥ यं मन्यसे मातुलेयं प्रियं मित्रं सुहृत्तमम् । अकरोः सचिवं दूतं सौहृदादथ सारथिम् ॥ २०॥ सर्वात्मनः समदृशो ह्यद्वयस्यानहङ्कृतेः । तत्कृतं मतिवैषम्यं निरवद्यस्य न क्वचित् ॥ २१॥ तथाप्येकान्तभक्तेषु पश्य भूपानुकम्पितम् । यन्मेऽसूंस्त्यजतः साक्षात्कृष्णो दर्शनमागतः ॥ २२॥ भक्त्याऽऽवेश्य मनो यस्मिन् वाचा यन्नाम कीर्तयन् । त्यजन् कलेवरं योगी मुच्यते कामकर्मभिः ॥ २३॥ स देवदेवो भगवान् प्रतीक्षतां कलेवरं यावदिदं हिनोम्यहम् । प्रसन्नहासारुणलोचनोल्लस- न्मुखाम्बुजो ध्यानपथश्चतुर्भुजः ॥ २४॥	"Śrī Kṛṣṇa is God Himself. He is no other than the Prime Person, Lord Nārāyaṇa. Deluding the world by His Māyā, He lives incognito among the Vṛṣṇis (a branch of the Yadus). (18) No one else than Lord Śiva, the celestial sage Nārada and Lord Kapila Himself, O Yudhiṣṭhira, know the most hidden glory of Śrī Kṛṣṇa, whom you think to be your cousin (maternal uncle's son), beloved friend and greatest well-wisher and whom out of affection you made your counsellor, envoy and charioteer! (19-20) In Him, who is the Soul of the universe, who looks upon all with the same eye, is one without a second and is free from egotism and blemishless, there can be no sense of diversity in regard to these divergent functions on any account. (21) Yet, O king, look at His compassion for those who are exclusively devoted to Him, in that Śrī Kṛṣṇa has appeared in person before me at this hour, when I am about to give up the ghost. (22) A Yogi (mystic) who casts off his body with his thought fixed on Him through devotion and chanting His Name with his tongue is rid of all hankerings and released from the bondage of actions. (23) May that Lord, who is adorable even for gods and possessed of four arms, whose lotus-like countenance beams with gracious smiles and reddish eyes and who appears to others only in their meditation stay on here till I shuffle off this body." (24) (18-24)
सूत उवाच । युधिष्ठिरस्तदाकर्ण्य शयानं शरपञ्जरे । अपृच्छद्विविधान् धर्मान् ऋषीणां चानुशृण्वताम् ॥ २५॥ पुरुषस्वभावविहितान् यथावर्णं यथाश्रमम् । वैराग्यरागोपाधिभ्यामाम्नातोभयलक्षणान् ॥ २६॥ दानधर्मान् राजधर्मान् मोक्षधर्मान् विभागशः । स्त्रीधर्मान् भगवद्धर्मान् समासव्यासयोगतः ॥ २७॥ धर्मार्थकाममोक्षांश्च सहोपायान् यथा मुने । नानाख्यानेतिहासेषु वर्णयामास तत्त्ववित् ॥ २८॥ धर्मं प्रवदतस्तस्य स कालः प्रत्युपस्थितः । यो योगिनश्छन्दमृत्योर्वाञ्छितस्तूत्तरायणः ॥ २९॥ तदोपसंहृत्य गिरः सहस्रणी- र्विमुक्तसङ्गं मन आदिपूरुषे । कृष्णे लसत्पीतपटे चतुर्भुजे पुरः स्थितेऽमीलितदृग्व्यधारयत् ॥ ३०॥ विशुद्धया धारणया हताशुभ- स्तदीक्षयैवाशु गतायुधव्यथः/श्रमः । निवृत्तसर्वेन्द्रियवृत्तिविभ्रम- स्तुष्टाव जन्यं विसृजञ्जनार्दनम् ॥ ३१॥	Sūta continued: Hearing this, Yudhiṣṭhira asked Bhiṣma even as he lay on his cage-like bed of arrows questions concerning a variety of Dharmas (sacred obligations or courses of conduct) in the presence of the Ṛṣis. (25) Thereupon Bhiṣma, who had realized the Truth, discoursed upon, one by one, the various Dharmas (duties) determined by the innate disposition of men and apportioned with due regard to their Varṇa (social grade) and Āśrama (stage in life) and the twofold Dharmas (the Dharmas involving worldly activity—Pravṛtti, and those marked by withdrawal from such activity—Nivṛtti) severally recommended for those endowed with dispassion and those who are full of worldly attachment, the Dharmas relating to charitable gifts, the duties obligatory on monarchs, the courses of conduct which are conducive to liberation, the duties of women and the courses of conduct that are intended to propitiate the Lord, both briefly and in detail. He also explained, O Śaunaka, the four ends of human pursuit, viz., Dharma (religious merit), Artha (worldly riches), Kāma (sensuous enjoyment) and Mokṣa (final beatitude or liberation) as well as the means to them in their true perspective with the help of many illustrative anecdotes and stories. (26—28) While he was thus discoursing on Dharma, there arrived the time when the sun changes its course towards the north—a time which is coveted by Yogis (mystics) who drop their body according to their pleasure. (29) Thereupon Bhīṣma (who had led on the battle-field thousands of warriors) wound up his speech and exclusively fixed his mind, which was absolutely free from worldly attachment, as well as his eyes, which knew no winking, on Śrī Kṛṣṇa, the Prime Person, who was present before him in His four-armed form, clad in shining yellow robes. (30) The last traces of sin (if any) left in him were obliterated by his concentrated thought on the Most Holy and the pain which he felt on account of the weapons (arrows piercing his body) quickly disappeared at a mere glance of the Lord. Now, while casting off his body, he stopped all the activities and wanderings of his senses and extolled Lord Janārdana (Śrī Kṛṣṇa). (31) (25-31)
रीभीष्म उवाच । इति मतिरुपकल्पिता वितृष्णा भगवति सात्वतपुङ्गवे विभूम्नि । स्वसुखमुपगते क्वचिद्विहर्तुं प्रकृतिमुपेयुषि यद्भवप्रवाहः ॥ ३२॥ त्रिभुवनकमनं तमालवर्णं रविकरगौरवराम्बरं दधाने । वपुरलककुलावृताननाब्जं विजयसखे रतिरस्तु मेऽनवद्या ॥ ३३॥ युधि तुरगरजोविधूम्रविष्वक् कचलुलितश्रमवार्यलङ्कृतास्ये । मम निशितशरैर्विभिद्यमान- त्वचि विलसत्कवचेऽस्तु कृष्ण आत्मा ॥ ३४॥ सपदि सखिवचो निशम्य मध्ये निजपरयोर्बलयो रथं निवेश्य । स्थितवति परसैनिकायुरक्ष्णा हृतवति पार्थसखे रतिर्ममास्तु ॥ ३५॥ व्यवहितपृतनामुखं निरीक्ष्य स्वजनवधाद्विमुखस्य दोषबुद्ध्या । कुमतिमहरदात्मविद्यया य- श्चरणरतिः परमस्य तस्य मेऽस्तु ॥ ३६॥ स्वनिगममपहाय मत्प्रतिज्ञां ऋतमधिकर्तुमवप्लुतो रथस्थः । धृतरथचरणोऽभ्ययाच्चलद्गु- र्हरिरिव हन्तुमिभं गतोत्तरीयः ॥ ३७॥ शितविशिखहतो विशीर्णदंशः क्षतजपरिप्लुत आततायिनो मे । प्रसभमभिससार मद्वधार्थं स भवतु मे भगवान् गतिर्मुकुन्दः ॥ ३८॥ विजयरथकुटुम्ब आत्ततोत्रे धृतहयरश्मिनि तच्छ्रियेक्षणीये । भगवति रतिरस्तु मे मुमूर्षो- र्यमिह निरीक्ष्य हता गताः सरूपम् ॥ ३९॥ ललितगतिविलासवल्गुहास- प्रणयनिरीक्षणकल्पितोरुमानाः । कृतमनुकृतवत्य उन्मदान्धाः प्रकृतिमगन् किल यस्य गोपवध्वः ॥ ४०॥ मुनिगणनृपवर्यसङ्कुलेऽन्तः- सदसि युधिष्ठिरराजसूय एषाम् । अर्हणमुपपेद ईक्षणीयो मम दृशिगोचर एष आविरात्मा ॥ ४१॥ तमिममहमजं शरीरभाजां हृदि हृदि धिष्ठितमात्मकल्पितानाम् । प्रतिदृशमिव नैकधार्कमेकं समधिगतोऽस्मि विधूतभेदमोहः ॥ ४२॥	Bhīṣma said : Now on the eve of my departure (from this mortal world) I offer my mind, which is free from all thirst (for worldly enjoyment), to the supreme Lord, Śrī Kṛṣṇa (the foremost of the Yadus), who, while retaining His own blissful character all along, sometimes assumes His own Prakṛti (Māyā) in order to carry on His sport, from which flows the stream of creation. (32) May I cherish motiveless love for Śrī Kṛṣṇa, the friend of Vijaya (Arjuna), who has assumed a personality charming to the three worlds and dark as the Tamāla tree, and is clad in excellent robes, brilliant as the rays of the sun, and whose lotus-like countenance has curly locks floating about it. (33) May my mind, body and soul rest in Śrī Kṛṣṇa, whose face is hemmed all round by flowing hair soiled with the dust raised by the horses' hoofs on the battle-field and is bedecked with drops of perspiration, and whose skin is being pierced by my sharp arrows, though protected with a shining armour. (34) May I develop love for the friend of Pṛthā's son (Arjuna), who at the request of His friend immediately drove and placed his chariot in the middle of the Pāṇḍava and the Kaurava hosts and, planting Himself there, cut short the life of the hostile warriors by His very looks. (35) May I be blessed with devotion to the feet of that Supreme Being who by imparting spiritual knowledge (in the form of the Gītā) dispelled the (temporary) delusion of His friend, who on seeing us (generals of the Kaurava forces) at the van of the hostile army arrayed at a distance felt disinclined to kill his own kith and kin because he regarded it a sin. (36) Breaking His own vow (not to take up arms during the Mahābhārata war), to fulfil and exalt my vow (of compelling Him to take up arms), Śrī Kṛṣṇa jumped down from the car on which He had taken His seat and, like a lion that pounces upon an elephant to kill him, darted towards me with a wheel of His chariot in His hand, the earth trembling under His feet and His upper garment dropping behind Him. (37) Hit with the piercing arrows of a desperado like me and bathed in blood, and with His armour broken, He who rushed forth to kill me, disregarding the remonstrances of Arjuna—may that Lord Mukunda (the Bestower of blessedness) be my asylum. (38) May I in my last moments develop love for the Lord who, having taken upon Himself the responsibility to protect the chariot of Vijaya (Arjuna), took the charioteer's whip in one hand and held the horses' reins in another and looked most attractive in that charming role, witnessing which (at their last moment) they who fell on this battle-field attained a form similar to His (or Sārūpya-Mukti as the scriptures call it). (39) Having had the signal honour of enjoying the sight of His charming gait, graceful movements, winsome smiles and amorous glances (during the famous Rāsa dance at Vṛndāvana), the cowherdesses in their mad ecstasy imitated His plays (when the Lord suddenly disappeared from their midst—vide Discourses XXXII and XXXIII of Book Ten) and attained identity with Him (for the time being). (40) In an assembly crowded with hosts of sages and foremost princes during the Rājasūya* sacrifice performed by Yudhiṣṭhira Śrī Kṛṣṇa, who attracted the eyes of them all, had the honour of being worshipped first of all before my very eyes. It is He, the Soul of the Universe, who has appeared before me (at this moment). (41) Having shaken off the foolish idea of diversity, I have realized that unborn Lord, who though one, is severally enthroned in the heart of all embodied creatures brought forth by Himself, even as the sun, though one, appears as many to every eye. (42) A sacrifice performed by a universal monarch with co-operation and help of his tributary princes at the time of his coronation as a mark of his undisputed sovereignty. (32-42)
सूत उवाच । कृष्ण एवं भगवति मनोवाग्दृष्टिवृत्तिभिः । आत्मन्यात्मानमावेश्य सोऽन्तःश्वास उपारमत् ॥ ४३॥ सम्पद्यमानमाज्ञाय भीष्मं ब्रह्मणि निष्कले । सर्वे बभूवुस्ते तूष्णीं वयांसीव दिनात्यये ॥ ४४॥ तत्र दुन्दुभयो नेदुर्देवमानववादिताः । शशंसुः साधवो राज्ञां खात्पेतुः पुष्पवृष्टयः ॥ ४५॥ तस्य निर्हरणादीनि सम्परेतस्य भार्गव । युधिष्ठिरः कारयित्वा मुहूर्तं दुःखितोऽभवत् ॥ ४६॥ तुष्टुवुर्मुनयो हृष्टाः कृष्णं तद्गुह्यनामभिः । ततस्ते कृष्णहृदयाः स्वाश्रमान् प्रययुः पुनः ॥ ४७॥ ततो युधिष्ठिरो गत्वा सहकृष्णो गजाह्वयम् । पितरं सान्त्वयामास गान्धारीं च तपस्विनीम् ॥ ४८॥ पित्रा चानुमतो राजा वासुदेवानुमोदितः । चकार राज्यं धर्मेण पितृपैतामहं विभुः ॥ ४९॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां प्रथमस्कन्धे युधिष्ठिरराज्यप्रलम्भो नाम नवमोऽध्यायः ॥ १.९॥	Sūta went on : Having thus merged his soul with all the activities of his mind, speech and the visual sense in Śrī Kṛṣṇa, the universal Soul, Bhīṣma expired, his breath being dissolved into the atmospheric air. (43) Perceiving that Bhīṣma had entered into the one indivisible Brahma, all those present there became silent even as birds do at the close of day. (44) Then sounded kettledrums beaten by the gods and human beings; the pious among the princes shouted applause and showers of flowers poured from heaven. (45) Having had the funeral and other rites performed in respect of the deceased, O Śaunaka (descendant of Bhṛgu), Yudhiṣṭhira was plunged in sorrow for some time. (46) The sages (who had assembled there) extolled Śrī Kṛṣṇa with great delight, uttering His secret names; and then, with Śrī Kṛṣṇa in their heart, they returned each to his own hermitage. (47) Thereafter Yudhiṣṭhira, accompanied by Śrī Kṛṣṇa, returned to Hastināpura and comforted his uncle (Dhṛtarāṣṭra) as well as his aunt (Gāndhārī), who was known for her austerity.* (48) Then, permitted by his uncle and with the approval of Śrī Kṛṣṇa (the son of Vasudeva), the king ruled over his ancestral kingdom with righteousness. (49) Thus ends the ninth discourse entitled "Recovery of the throne by Yudhiṣṭhira," in Book One of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā (43-49)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ नवमोऽध्यायः ॥

Discourse IX

Yudhiṣṭhira and others call on Bhīṣma and the latter drops his mortal coil, extolling Śrī Kṛṣṇa

(Preamble)

सूत उवाच ।

इति भीतः प्रजाद्रोहात्सर्वधर्मविवित्सया ।
ततो विनशनं प्रागाद्यत्र देवव्रतोऽपतत् ॥ १॥
तदा ते भ्रातरः सर्वे सदश्वैः स्वर्णभूषितैः ।
अन्वगच्छन् रथैर्विप्रा व्यासधौम्यादयस्तथा ॥ २॥
भगवानपि विप्रर्षे रथेन सधनञ्जयः ।
स तैर्व्यरोचत नृपः कुबेर इव गुह्यकैः ॥ ३॥
दृष्ट्वा निपतितं भूमौ दिवश्च्युतमिवामरम् ।
प्रणेमुः पाण्डवा भीष्मं सानुगाः सह चक्रिणा ॥ ४॥
तत्र ब्रह्मर्षयः सर्वे देवर्षयश्च सत्तम ।
राजर्षयश्च तत्रासन् द्रष्टुं भरतपुङ्गवम् ॥ ५॥
पर्वतो नारदो धौम्यो भगवान् बादरायणः ।
बृहदश्वो भरद्वाजः सशिष्यो रेणुकासुतः ॥ ६॥
वसिष्ठ इन्द्रप्रमदस्त्रितो गृत्समदोऽसितः ।
कक्षीवान् गौतमोऽत्रिश्च कौशिकोऽथ सुदर्शनः ॥ ७॥
अन्ये च मुनयो ब्रह्मन् ब्रह्मरातादयोऽमलाः ।
शिष्यैरुपेता आजग्मुः कश्यपाङ्गिरसादयः ॥ ८॥
तान् समेतान् महाभागानुपलभ्य वसूत्तमः ।
पूजयामास धर्मज्ञो देशकालविभागवित् ॥ ९॥
कृष्णं च तत्प्रभावज्ञ आसीनं जगदीश्वरम् ।
हृदिस्थं पूजयामास माययोपात्तविग्रहम् ॥ १०॥

Sūta went on: Thus afraid of the wrongs perpetrated against humanity, king Yudhiṣṭhira thereafter proceeded to Vinaśana (the battle-field of Kurukṣetra)—where Devavrata (Bhīṣma) lay (on his bed of arrows), seeking enlightenment about all sacred duties. (1)
Thereupon all his celebrated brothers (Bhīma and others) followed him, O holy Brāhmaṇas, in chariots decked with gold and driven by excellent horses, as also the sages Vyāsa, Dhaumya (the family priest of Yudhiṣṭhira) and others. (2)
Lord Śrī Kṛṣṇa Himself, O Śaunaka, rode in a chariot along with Dhanañjaya (Arjuna, so-called because of his having fetched as a tribute from his enemies untold riches for Yudhiṣṭhira, thereby enabling him to perform his famous Rājasūya sacrifice, which earned him the title of Emperor). Accompanied by them, king Yudhiṣṭhira shone brightly like Kubera (the Chief of the Yakṣas, a class of demigods) in the midst of Guhyakas (Yakṣas). (3)
Perceiving Bhiṣma lying on the ground like a god fallen from heaven, the Pāṇḍavas and their attendants as well as Śrī Kṛṣṇa made obeisance to him. (4)
At that time, O Śaunaka, Brāhmaṇa sages, celestial sages and royal sages, all had assembled there in order to see Bhiṣma (the foremost of the Bharatas). (5)
Parvata, Nārada, Dhaumya, the divine Bādarāyaṇa (Vedavyāsa), Bṛhadaśwa, Bharadwāja, Paraśurāma (the son of Reṇukā) with his pupils, Vasiṣṭha, Indrapramada, Trita, Gṛtsamada, Asita, Kakṣivān, Gautama and Atri, Viśwāmitra (a scion of Kuśika), Sudarśana and other holy sages like Brahmarāta (Śuka) and even so Kaśyapa, Āṅgirasa and others arrived with their pupils, O Śaunaka. (6—8)
Seeing those highly blessed souls assembled there, Bhiṣma* (the foremost of the Vasus, a class of gods) who was well-versed in the principles of right conduct paid his respect to them with due regard to the occasion and place. (9)
Bhiṣma was also acquainted with the glory of Śrī Kṛṣṇa, the Lord of the universe, who had sat before him in a personal form assumed through Māyā, and was also enthroned in his heart, and he paid his homage to Him. (10)

An Akṣauhiṇī consists of 21,870 chariots, an equal number of elephants, 1,09,350 foot and 65,610 horses.

(1-10)

पाण्डुपुत्रानुपासीनान् प्रश्रयप्रेमसङ्गतान् ।
अभ्याचष्टानुरागास्रैरन्धीभूतेन चक्षुषा ॥ ११॥
अहो कष्टमहोऽन्याय्यं यद्यूयं धर्मनन्दनाः ।
जीवितुं नार्हथ क्लिष्टं विप्रधर्माच्युताश्रयाः ॥ १२॥
संस्थितेऽतिरथे पाण्डौ पृथा बालप्रजा वधूः ।
युष्मत्कृते बहून् क्लेशान् प्राप्ता तोकवती मुहुः ॥ १३॥
सर्वं कालकृतं मन्ये भवतां च यदप्रियम् ।
सपालो यद्वशे लोको वायोरिव घनावलिः ॥ १४॥
यत्र धर्मसुतो राजा गदापाणिर्वृकोदरः ।
कृष्णोऽस्त्री गाण्डिवं चापं सुहृत्कृष्णस्ततो विपत् ॥ १५॥
न ह्यस्य कर्हिचिद्राजन् पुमान् वेद विधित्सितम् ।
यद्विजिज्ञासया युक्ता मुह्यन्ति कवयोऽपि हि ॥ १६॥
तस्मादिदं दैवतन्त्रं व्यवस्य भरतर्षभ ।
तस्यानुविहितोऽनाथा नाथ पाहि प्रजाः प्रभो ॥ १७॥

Eyes blinded with tears of affection, Bhiṣma looked at the sons of Pāṇḍu, who sat beside him, full of modesty and love, and spoke to them as follows :—(11)
"How painful and how unjust it has been that you, the progeny of righteousness, and votaries of the Brāhmaṇas, Dharma (goodness) and Lord Acyuta (Śrī Kṛṣṇa) should have lived a life of suffering, which you surely did not deserve. (12)
When the great warrior Pāṇḍu breathed his last, you were all tender of age, and my daughter-in-law, Pṛthā, along with you, her children, had to suffer many hardships on your account more than once. (13)
I believe that all your unwelcome experiences were attributable to Time (Providence); for the whole world with its guardian deities is ruled over by Time even as the clouds are by the wind. (14)
Where king Yudhiṣṭhira, the son of Dharma was the ruler, Bhīma held the mace in his hand, Arjuna was the archer and Gāṇḍīva the bow, and where Śrī Kṛṣṇa was the friend and well-wisher, to think of adversity even there ! (15)
Indeed no man, O king, can ever discover the intention of Śrī Kṛṣṇa; even seers get bewildered in their seeking to find it out. (16)
Therefore, knowing it for certain that all these events depend on the will of Providence, O chief of the Bharatas, follow His will, O ruler of men, and protect the helpless people as you are their sole monarch. (17)

The Mahābhārata tells us that Bhiṣma was an incarnation of Dyauḥ, the formost of the eight Vasus.

(11-17)

एष वै भगवान् साक्षादाद्यो नारायणः पुमान् ।
मोहयन् मायया लोकं गूढश्चरति वृष्णिषु ॥ १८॥
अस्यानुभावं भगवान् वेद गुह्यतमं शिवः ।
देवर्षिर्नारदः साक्षाद्भगवान् कपिलो नृप ॥ १९॥
यं मन्यसे मातुलेयं प्रियं मित्रं सुहृत्तमम् ।
अकरोः सचिवं दूतं सौहृदादथ सारथिम् ॥ २०॥
सर्वात्मनः समदृशो ह्यद्वयस्यानहङ्कृतेः ।
तत्कृतं मतिवैषम्यं निरवद्यस्य न क्वचित् ॥ २१॥
तथाप्येकान्तभक्तेषु पश्य भूपानुकम्पितम् ।
यन्मेऽसूंस्त्यजतः साक्षात्कृष्णो दर्शनमागतः ॥ २२॥
भक्त्याऽऽवेश्य मनो यस्मिन् वाचा यन्नाम कीर्तयन् ।
त्यजन् कलेवरं योगी मुच्यते कामकर्मभिः ॥ २३॥
स देवदेवो भगवान् प्रतीक्षतां
कलेवरं यावदिदं हिनोम्यहम् ।
प्रसन्नहासारुणलोचनोल्लस-
न्मुखाम्बुजो ध्यानपथश्चतुर्भुजः ॥ २४॥

"Śrī Kṛṣṇa is God Himself. He is no other than the Prime Person, Lord Nārāyaṇa. Deluding the world by His Māyā, He lives incognito among the Vṛṣṇis (a branch of the Yadus). (18)
No one else than Lord Śiva, the celestial sage Nārada and Lord Kapila Himself, O Yudhiṣṭhira, know the most hidden glory of Śrī Kṛṣṇa, whom you think to be your cousin (maternal uncle's son), beloved friend and greatest well-wisher and whom out of affection you made your counsellor, envoy and charioteer! (19-20)
In Him, who is the Soul of the universe, who looks upon all with the same eye, is one without a second and is free from egotism and blemishless, there can be no sense of diversity in regard to these divergent functions on any account. (21)
Yet, O king, look at His compassion for those who are exclusively devoted to Him, in that Śrī Kṛṣṇa has appeared in person before me at this hour, when I am about to give up the ghost. (22)
A Yogi (mystic) who casts off his body with his thought fixed on Him through devotion and chanting His Name with his tongue is rid of all hankerings and released from the bondage of actions. (23)
May that Lord, who is adorable even for gods and possessed of four arms, whose lotus-like countenance beams with gracious smiles and reddish eyes and who appears to others only in their meditation stay on here till I shuffle off this body." (24)

(18-24)

सूत उवाच ।

युधिष्ठिरस्तदाकर्ण्य शयानं शरपञ्जरे ।
अपृच्छद्विविधान् धर्मान् ऋषीणां चानुशृण्वताम् ॥ २५॥
पुरुषस्वभावविहितान् यथावर्णं यथाश्रमम् ।
वैराग्यरागोपाधिभ्यामाम्नातोभयलक्षणान् ॥ २६॥
दानधर्मान् राजधर्मान् मोक्षधर्मान् विभागशः ।
स्त्रीधर्मान् भगवद्धर्मान् समासव्यासयोगतः ॥ २७॥
धर्मार्थकाममोक्षांश्च सहोपायान् यथा मुने ।
नानाख्यानेतिहासेषु वर्णयामास तत्त्ववित् ॥ २८॥
धर्मं प्रवदतस्तस्य स कालः प्रत्युपस्थितः ।
यो योगिनश्छन्दमृत्योर्वाञ्छितस्तूत्तरायणः ॥ २९॥
तदोपसंहृत्य गिरः सहस्रणी-
र्विमुक्तसङ्गं मन आदिपूरुषे ।
कृष्णे लसत्पीतपटे चतुर्भुजे
पुरः स्थितेऽमीलितदृग्व्यधारयत् ॥ ३०॥
विशुद्धया धारणया हताशुभ-
स्तदीक्षयैवाशु गतायुधव्यथः/श्रमः ।
निवृत्तसर्वेन्द्रियवृत्तिविभ्रम-
स्तुष्टाव जन्यं विसृजञ्जनार्दनम् ॥ ३१॥

Sūta continued: Hearing this, Yudhiṣṭhira asked Bhiṣma even as he lay on his cage-like bed of arrows questions concerning a variety of Dharmas (sacred obligations or courses of conduct) in the presence of the Ṛṣis. (25)
Thereupon Bhiṣma, who had realized the Truth, discoursed upon, one by one, the various Dharmas (duties) determined by the innate disposition of men and apportioned with due regard to their Varṇa (social grade) and Āśrama (stage in life) and the twofold Dharmas (the Dharmas involving worldly activity—Pravṛtti, and those marked by withdrawal from such activity—Nivṛtti) severally recommended for those endowed with dispassion and those who are full of worldly attachment, the Dharmas relating to charitable gifts, the duties obligatory on monarchs, the courses of conduct which are conducive to liberation, the duties of women and the courses of conduct that are intended to propitiate the Lord, both briefly and in detail. He also explained, O Śaunaka, the four ends of human pursuit, viz., Dharma (religious merit), Artha (worldly riches), Kāma (sensuous enjoyment) and Mokṣa (final beatitude or liberation) as well as the means to them in their true perspective with the help of many illustrative anecdotes and stories. (26—28)
While he was thus discoursing on Dharma, there arrived the time when the sun changes its course towards the north—a time which is coveted by Yogis (mystics) who drop their body according to their pleasure. (29)
Thereupon Bhīṣma (who had led on the battle-field thousands of warriors) wound up his speech and exclusively fixed his mind, which was absolutely free from worldly attachment, as well as his eyes, which knew no winking, on Śrī Kṛṣṇa, the Prime Person, who was present before him in His four-armed form, clad in shining yellow robes. (30)
The last traces of sin (if any) left in him were obliterated by his concentrated thought on the Most Holy and the pain which he felt on account of the weapons (arrows piercing his body) quickly disappeared at a mere glance of the Lord. Now, while casting off his body, he stopped all the activities and wanderings of his senses and extolled Lord Janārdana (Śrī Kṛṣṇa). (31)

(25-31)

रीभीष्म उवाच ।

इति मतिरुपकल्पिता वितृष्णा
भगवति सात्वतपुङ्गवे विभूम्नि ।
स्वसुखमुपगते क्वचिद्विहर्तुं
प्रकृतिमुपेयुषि यद्भवप्रवाहः ॥ ३२॥
त्रिभुवनकमनं तमालवर्णं
रविकरगौरवराम्बरं दधाने ।
वपुरलककुलावृताननाब्जं
विजयसखे रतिरस्तु मेऽनवद्या ॥ ३३॥
युधि तुरगरजोविधूम्रविष्वक्
कचलुलितश्रमवार्यलङ्कृतास्ये ।
मम निशितशरैर्विभिद्यमान-
त्वचि विलसत्कवचेऽस्तु कृष्ण आत्मा ॥ ३४॥
सपदि सखिवचो निशम्य मध्ये
निजपरयोर्बलयो रथं निवेश्य ।
स्थितवति परसैनिकायुरक्ष्णा
हृतवति पार्थसखे रतिर्ममास्तु ॥ ३५॥
व्यवहितपृतनामुखं निरीक्ष्य
स्वजनवधाद्विमुखस्य दोषबुद्ध्या ।
कुमतिमहरदात्मविद्यया य-
श्चरणरतिः परमस्य तस्य मेऽस्तु ॥ ३६॥
स्वनिगममपहाय मत्प्रतिज्ञां
ऋतमधिकर्तुमवप्लुतो रथस्थः ।
धृतरथचरणोऽभ्ययाच्चलद्गु-
र्हरिरिव हन्तुमिभं गतोत्तरीयः ॥ ३७॥
शितविशिखहतो विशीर्णदंशः
क्षतजपरिप्लुत आततायिनो मे ।
प्रसभमभिससार मद्वधार्थं
स भवतु मे भगवान् गतिर्मुकुन्दः ॥ ३८॥
विजयरथकुटुम्ब आत्ततोत्रे
धृतहयरश्मिनि तच्छ्रियेक्षणीये ।
भगवति रतिरस्तु मे मुमूर्षो-
र्यमिह निरीक्ष्य हता गताः सरूपम् ॥ ३९॥
ललितगतिविलासवल्गुहास-
प्रणयनिरीक्षणकल्पितोरुमानाः ।
कृतमनुकृतवत्य उन्मदान्धाः
प्रकृतिमगन् किल यस्य गोपवध्वः ॥ ४०॥
मुनिगणनृपवर्यसङ्कुलेऽन्तः-
सदसि युधिष्ठिरराजसूय एषाम् ।
अर्हणमुपपेद ईक्षणीयो
मम दृशिगोचर एष आविरात्मा ॥ ४१॥
तमिममहमजं शरीरभाजां
हृदि हृदि धिष्ठितमात्मकल्पितानाम् ।
प्रतिदृशमिव नैकधार्कमेकं
समधिगतोऽस्मि विधूतभेदमोहः ॥ ४२॥

Bhīṣma said : Now on the eve of my departure (from this mortal world) I offer my mind, which is free from all thirst (for worldly enjoyment), to the supreme Lord, Śrī Kṛṣṇa (the foremost of the Yadus), who, while retaining His own blissful character all along, sometimes assumes His own Prakṛti (Māyā) in order to carry on His sport, from which flows the stream of creation. (32)
May I cherish motiveless love for Śrī Kṛṣṇa, the friend of Vijaya (Arjuna), who has assumed a personality charming to the three worlds and dark as the Tamāla tree, and is clad in excellent robes, brilliant as the rays of the sun, and whose lotus-like countenance has curly locks floating about it. (33)
May my mind, body and soul rest in Śrī Kṛṣṇa, whose face is hemmed all round by flowing hair soiled with the dust raised by the horses' hoofs on the battle-field and is bedecked with drops of perspiration, and whose skin is being pierced by my sharp arrows, though protected with a shining armour. (34)
May I develop love for the friend of Pṛthā's son (Arjuna), who at the request of His friend immediately drove and placed his chariot in the middle of the Pāṇḍava and the Kaurava hosts and, planting Himself there, cut short the life of the hostile warriors by His very looks. (35)
May I be blessed with devotion to the feet of that Supreme Being who by imparting spiritual knowledge (in the form of the Gītā) dispelled the (temporary) delusion of His friend, who on seeing us (generals of the Kaurava forces) at the van of the hostile army arrayed at a distance felt disinclined to kill his own kith and kin because he regarded it a sin. (36)
Breaking His own vow (not to take up arms during the Mahābhārata war), to fulfil and exalt my vow (of compelling Him to take up arms), Śrī Kṛṣṇa jumped down from the car on which He had taken His seat and, like a lion that pounces upon an elephant to kill him, darted towards me with a wheel of His chariot in His hand, the earth trembling under His feet and His upper garment dropping behind Him. (37)
Hit with the piercing arrows of a desperado like me and bathed in blood, and with His armour broken, He who rushed forth to kill me, disregarding the remonstrances of Arjuna—may that Lord Mukunda (the Bestower of blessedness) be my asylum. (38)
May I in my last moments develop love for the Lord who, having taken upon Himself the responsibility to protect the chariot of Vijaya (Arjuna), took the charioteer's whip in one hand and held the horses' reins in another and looked most attractive in that charming role, witnessing which (at their last moment) they who fell on this battle-field attained a form similar to His (or Sārūpya-Mukti as the scriptures call it). (39)
Having had the signal honour of enjoying the sight of His charming gait, graceful movements, winsome smiles and amorous glances (during the famous Rāsa dance at Vṛndāvana), the cowherdesses in their mad ecstasy imitated His plays (when the Lord suddenly disappeared from their midst—vide Discourses XXXII and XXXIII of Book Ten) and attained identity with Him (for the time being). (40)
In an assembly crowded with hosts of sages and foremost princes during the Rājasūya* sacrifice performed by Yudhiṣṭhira Śrī Kṛṣṇa, who attracted the eyes of them all, had the honour of being worshipped first of all before my very eyes. It is He, the Soul of the Universe, who has appeared before me (at this moment). (41)
Having shaken off the foolish idea of diversity, I have realized that unborn Lord, who though one, is severally enthroned in the heart of all embodied creatures brought forth by Himself, even as the sun, though one, appears as many to every eye. (42)

A sacrifice performed by a universal monarch with co-operation and help of his tributary princes at the time of his coronation as a mark of his undisputed sovereignty.

(32-42)

सूत उवाच ।

कृष्ण एवं भगवति मनोवाग्दृष्टिवृत्तिभिः ।
आत्मन्यात्मानमावेश्य सोऽन्तःश्वास उपारमत् ॥ ४३॥
सम्पद्यमानमाज्ञाय भीष्मं ब्रह्मणि निष्कले ।
सर्वे बभूवुस्ते तूष्णीं वयांसीव दिनात्यये ॥ ४४॥
तत्र दुन्दुभयो नेदुर्देवमानववादिताः ।
शशंसुः साधवो राज्ञां खात्पेतुः पुष्पवृष्टयः ॥ ४५॥
तस्य निर्हरणादीनि सम्परेतस्य भार्गव ।
युधिष्ठिरः कारयित्वा मुहूर्तं दुःखितोऽभवत् ॥ ४६॥
तुष्टुवुर्मुनयो हृष्टाः कृष्णं तद्गुह्यनामभिः ।
ततस्ते कृष्णहृदयाः स्वाश्रमान् प्रययुः पुनः ॥ ४७॥
ततो युधिष्ठिरो गत्वा सहकृष्णो गजाह्वयम् ।
पितरं सान्त्वयामास गान्धारीं च तपस्विनीम् ॥ ४८॥
पित्रा चानुमतो राजा वासुदेवानुमोदितः ।
चकार राज्यं धर्मेण पितृपैतामहं विभुः ॥ ४९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
प्रथमस्कन्धे युधिष्ठिरराज्यप्रलम्भो नाम नवमोऽध्यायः ॥ १.९॥

Sūta went on : Having thus merged his soul with all the activities of his mind, speech and the visual sense in Śrī Kṛṣṇa, the universal Soul, Bhīṣma expired, his breath being dissolved into the atmospheric air. (43)
Perceiving that Bhīṣma had entered into the one indivisible Brahma, all those present there became silent even as birds do at the close of day. (44)
Then sounded kettledrums beaten by the gods and human beings; the pious among the princes shouted applause and showers of flowers poured from heaven. (45)
Having had the funeral and other rites performed in respect of the deceased, O Śaunaka (descendant of Bhṛgu), Yudhiṣṭhira was plunged in sorrow for some time. (46)
The sages (who had assembled there) extolled Śrī Kṛṣṇa with great delight, uttering His secret names; and then, with Śrī Kṛṣṇa in their heart, they returned each to his own hermitage. (47)
Thereafter Yudhiṣṭhira, accompanied by Śrī Kṛṣṇa, returned to Hastināpura and comforted his uncle (Dhṛtarāṣṭra) as well as his aunt (Gāndhārī), who was known for her austerity.* (48)
Then, permitted by his uncle and with the approval of Śrī Kṛṣṇa (the son of Vasudeva), the king ruled over his ancestral kingdom with righteousness. (49)

Thus ends the ninth discourse entitled "Recovery of the throne by Yudhiṣṭhira," in Book One of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā

(43-49)