Today is the most auspicious Bhismastami, the eighth day of the waxing moon in the month of Magha, when Bhismadeva, a pure devotee of Krishna, the great grandfather of the Pandavas, an undefeated military general, a life-long celibate and one with the ability to choose the moment of leaving his body, was born. He is most famous for his fierce vow of celibacy and his teachings of dharma to Maharaja Yudhisthira, at the conclusion of which he declared that to recite the glories of Lord Visnu was the topmost of all religious duties. He equalled the invincible Parasurama in battle and thus pleased him.
Duryodhana, in the confidence of Bhismadeva's presence in his army during the legendary war of Mahabharata, says in the Bhagavad-gita:
aparyaptam tad asmakam balam bhismabhiraksitam
paryaptam tv idam etesam balam bhimabhiraksitam
"Our strength is immeasurable as it is protected by the unconquerable Bhisma, while the Panadvas' strength is limited, as it is protected by a lesser general as Bhima."
It is said that in front of the strength and experience of Bhisma, even Arjuna was like a small fish in front of a timingila. Timingilas are deep-sea creatures mentioned in the Vedic literatures, which are whales capable of swallowing huge sharks and whales with relative ease. (However, because of Krishna's help, Arjuna was able to vanquish all the mighty warriors in his opposition. His strength at the lack of Krishna's presence is discussed when he is unable to even string the bow properly or shoot an arrow far enough when in the face of danger immediately after Krishna's disappearance.)
Bhisma was a great devotee of the Lord and steadfast in his determination. In fact, one should learn what the meaning of determination is from Bhisma; this was the purpose of this post. In the Mahabharata, when Maharaja Vicitravirya passed away leaving no heir, his mother Srimati Satyavati, asks Bhisma to give up his vow of celibacy for producing sons capable of ruling the Kuru dynasty. However, Bhisma, determined in his vow, replied thus (Mahabharata, Adi-parva, 97.15-18):
parityajeyaṃ trailokyaṃ rājyaṃ deveṣu vā punaḥ
yad vāpy adhikam etābhyāṃ na tu satyaṃ kathaṃ cana
tyajec ca pṛthivī gandham āpaś ca rasam ātmanaḥ
jyotis tathā tyajed rūpaṃ vāyuḥ sparśaguṇaṃ tyajet
prabhāṃ samutsṛjed arko dhūmaketus tathoṣṇatām
tyajec chabdam athākāśaḥ somaḥ śītāṃśutāṃ tyajet
vikramaṃ vṛtrahā jahyād dharmaṃ jahyāc ca dharmarāṭ
na tv ahaṃ satyam utsraṣṭuṃ vyavaseyaṃ kathaṃ cana
"All the three worlds and the entire kingdom can be returned to the demigods, or even anything which is greater than these; but I cannot give up truth.
The earth may give up its smell, water may give up its taste, light may stop giving form to objects, the wind may not touch anyone anymore;
The sun may give up its effulgence, fire may give up its heat, the sky may not reverberate sound anymore, and the moon may give up its coolness;
Indra, the killer of the mighty Vrtrasura, may give up his courage, and the very protector of dharma, Yamaraja, may give up dharma, but there will never come a time when I will become willing to give up the truth."
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An astonishing post full of wonders and glories of the great Mahabhagavatas! I have not heard most of this before. These are examples of truly great persons.
Only Srila Prabhupada in recent times reminds me of these persons. He conquered maya around the world bringing every civilization on earth into the fold of Mahaprabhu.s sankirtana movement. No one would have beleivd it possible, but it happened. Were it not for seeing such wondrous activites even in Kali yuga, one might wonder about these tales, thinking them exxagerations. But we see that such things still go on, it is no tale from the imagination. There are common activities and great activities, and there are astonishing activities. Over the course of the universe, sometimes such astonishing things occur, and we can take inspiration and guidance fron such powerful acaryas.
These are much more than mere yogis with powers, these are devotees almost equal to Godhead, part and parcels. They do not just disappear when the physical-appearing form is gone, they continue to offer their blessings in the stories of their pastimes and via the Lord in the heart.
Eevrwhere the Lord and His devotees appear, miracles are the commonplace. As Jesus said, if you but had faith, you could move mountins. So it is.
Srila Bhaktisidhhanta Saraswati was of similar determination of brahmacarya, perhaps he was a spark of Granfather Bhisma? Actually this is said in glorification, as it is know by truly advanced devotee that he is a manjari , or as Suresh Prabhu clarifies, associates and servants.
Hare Krsna, Nitai Gauranga!
Bhaktivinod Thakur is known to be a manjari. Narottam das Thakur, Bhaktisiddhanta Sarasvati Thakur and some acaryas are known to be servants of manjaris.
Bhisma was extraordinary. He was the chief of the asta-vasus, the eight vasus, cursed to live a life as a mortal on earth. I could discuss, but that is a long story in itself. Mahabharata is there in Vedabase and is a nice rendering, it discusses most of the important events and personalities in Krishna's time in considerable detail. And Bhisma's conclusion of dharma as glorification of Visnu is popular as the Visnu-sahasranama, recited daily by countless devotees everyday. Especially in Tamil Nadu and I believe Andhra Pradesh, most places where you are, it will be hard to not hear the vibration of sahasranama early morning 5-7.
Jesus' said quote evokes memory of a beautiful verse:
mukam karoti vacalam pangum langhayate girim
yat krpa tam aham vande sri gurum dina-tarinam
That mercy which enables the dumb to speak eloquently and the lame to cross large mountains, I offer my obeisances to that spiritual master, the deliverer of the fallen.
Srila Bhaktivinoda Thakura in krishna-lila is Kamalaman-manjari, and Srila Bhaktisiddhanta Saraswati is his eternal assistant, Nayana-manjari. At age 13 he started higher education. Once Srila Bhaktivinoda Thakura returned from Puri with Tulasi and initiated his son into chanting Hare krishna Mahamantra and he also took 'Nrsingha mantra' initiation, 'ugram bhiram maha-vishnum'etc.
whole article,
Srila Bhaktisiddhanta Saraswati Prabhupada was known as 'simha' (lion) 'guru' due to his fearless and ferocious preaching. If an impersonalist saw him on the street, the impersonalist would cross the road in fear, or turn off onto another street. Those who didn't, Srila Bhaktisiddhanta would go up to and shake them violently, his huge body towering over them, and say, "Why do you say the Lord has no form? Nonsense offender!"
We have already mentioned his birth and some of his early pastimes in conection with his father Srila Bhaktivindoda Thakura, and his 'Guru' Srila Gaura Kishora dasa Babaji Maharaja.
He appeared on February 6th 1874. Father was deputy magistrate of Puri, had been for three years. Srila Bhaktivinode Thakur had been concerned that the pure teachings of Sri Chaitanya Mahaprabhu would be usurped by unauthorized persons, who were members of 13 apasampradayas and so he prayed for a Ray of Vishnu. Srila Bhaktivinode Thakura had started his mission for Lord Caitanya late in life. He was also very busy with his profession. But he wrote profusely, and wanted someone to preach boldly to establish these pure teachings.
The Padma Purana predicted Srila Bhaktisiddhanta Saraswati: a very elevated, pure and learned personality would appear in Purushottama-ksetra to spread the glories of Lord Jagannatha all over the world. His activities would be very unique.
When he was 6 months old, the Rathayatra was held. The cart stopped in front of Srila Bhaktivinoda's house (which was on the main road between the temple and the Gundica mandira. The cart stayed there for 3 days. On the 3rd day, Bhagavati devi (mother of Srila Bhaktisiddhanta Saraswati) brought out the child and the 'pujaris' picked him up and put him on the cart. He crawled to the base of Lord Jagannatha, and touched His lotus feet. Simultaneously a garland fell from the neck of the Lord and landed around the child. The pujaris exclaimed that this boy is particularly blessed by Lord Jagganatha.
The 'Annaprasha' festival (first grains ceremony), first grain taken by children which is usually given when the first sign of teeth are there something like six-months old, so for Srila Bhaktisiddhanta Saraswati the first grain was Jagannatha Prasada. Vimala devi is offered the 'prasada' after Jagannatha takes; hence his name Bimala Prasada. When during the 'Anna-prasna' ceremony the child is shown the 'shastra' and coins to give some indication as to his nature by what he goes for baby Bimal chose the Srimad Bhagavatam as opposed to the gold coins.
When he was five family had become senior deputy magistrate: only three of these in all of India under British Raja. Mango incident happened at this time. Never again took ripe mangos. But he took green mango chutney offered by his disciples; this was a favourite of his.
When Srila Bhaktisiddhanta Saraswati was 7 years old, his father Srila Bhaktivinoda Thakura moved to Calcutta, to the "Bhakti-Bhavan" house was building. While digging foundation they found Deity of Lord Kurma. Srila Bhaktivinoda Thakura gave him his first initiation and the name Siddhanta Saraswati; and initiated his son into the worship of Lord Kurma. He was doing this every single day without missing. Even when he was admitted into school.
He was a very expert student. However his preference was to study the Vaishnava books of his father. He did just that and studied books of Srila Bhaktivinoda Thakura, but never fell behind in school – he remembered everything after hearing it once. His teachers were astonished, and his father was very pleased.
As a boy, Bimala Prasada delivered his oldest brother Acyutananda from an offense he'd made in his last life. Acyutananda had a nervous disease, and once became very sick. Bimala Prasada took 'karatals' and chanted the 'Hare Krishna mantra' constantly for 6 days without eating. Then Ramanuja-sampradaya 'tilaka' appeared on Acyutananda's forehead. He said, "I am a Ramanuja Vaishnava. I committed an offense to a Gaudiya Vaishnava in my last life and therefore had to take this birth. Now I am relieved." Then he left his body for dead.
In 1892, after passing his entrance examination, Bimala was admitted into the Sanskrit College of Calcutta. There he spent considerable time in the library studying various books on philosophy. He also studied the Vedas under the guidance of Prithvidhara Sharma. As a student he contributed many thoughtful articles to various religious journals. However he did not continue with his college studies for long.
We told this story before, but from another angle; Srila Bhaktivinoda Thakura had taken initiation from Bipin Bihari Goswami, who came in the line of Gadadhara Pandit, through Janavi Devi. However once when Bipin Bihari Goswami was visiting Srila Bhaktivinoda Thakura, the Thakura paid obeisances and Bipin Bihari Goswami placed his foot on Srila Bhaktivinoda Thakura's head. Srila Bhaktisiddhanta Saraswati saw this and was surprised. He thought this was a dangerous thing for Bipin Bihari Goswami to do. When Srila Bhaktivinoda Thakura left the room, Srila Bhaktisiddhanta Saraswati Thakura asked him a question: "You are my father's 'guru'. But do you know who he is?" Bipin Bihari Goswami was taken aback at this 7-year-old's question. Srila Bhaktisiddhanta Saraswati continued, "My father is a 'nityasiddha', an eternal associate of the Supreme Lord. Do you have sufficient spiritual potency to place your foot on his head?" Srila Bhaktivinoda Thakura returned at this time, so the conversation was interrupted. Bipin Bihari Goswami said, "Your son is bold to the point of being rude." Later on, Srila Bhaktivinoda Thakura found this out and used to tell this story to his disciples.
Srila Bhaktivinoda Thakura in krishna-lila is Kamalaman-manjari, and Srila Bhaktisiddhanta Saraswati is his eternal assistant, Nayana-manjari. At age 13 he started higher education. Once Srila Bhaktivinoda Thakura returned from Puri with Tulasi and initiated his son into chanting Hare krishna Mahamantra and he also took 'Nrsingha mantra' initiation, 'ugram bhiram maha-vishnum'etc.
During this time he invented, and developed a shorthand script called 'Vikanta', so much was his genius.
Srila Bhaktivinoda Thakura, after seeing the wonderful vision of a golden 'mandira', began begging door to door for funds to establish the Yoga Pitha. At 18, Srila (Bhakti) Siddhanta Saraswati entered Capital Sanskrit College affiliated with Calcutta University. Within a short time mastered the 6 limbs of Sanskrit studies: 'shiksha', 'jyotish', 'chanda', 'alankara', etc.
When Srila Bhaktisiddhanta Saraswati was 22 he left college to avoid taking householder life. He took up work under the king of Tripura. Tripura had been turned to a Vaishnava state by the king of Manipur, who was a disciple of Narottama dasa Thakur.
So Srila Bhaktisiddhant Saraswati became Raja Pandit there for 3 years. He retired with full pension, which Srila Bhaktisiddhanta Saraswati accepted for a few years and then voluntarily stopped.
Around this time he took initiation from Gaura Kishora dasa Babaji. Srila Gaura Kishora dasa Babaji had been a grain merchant before taking 'babaji'. He'd gone to Vrindavana and did 'bhajana' for a long time. Then he came to Navadwipa. By this time Srila Bhaktivinoda Thakura had retired and had built a 'bhajana kutir' in Navadwipa (Godruma). He gave Srimad Bhagavatam class there every day. Srila Gaura Kishora dasa Babaji used to come to these classes. Srila Bhaktivinoda told Srila Bhaktisiddhanta Saraswati to accept Srila Gaura Kishora as initiating 'guru'. Srila Bhaktisiddhanta Saraswati approached Gaura Kishora, asking "Please give me your mercy." Gaura Kishora answered, "Mercy is not mine to give. It is the property of Lord Chaitanya Himself. I'll ask Him, and if He agrees, I can give you."
Second time they met, Srila Bhaktisiddhanta Saraswati inquired, "Did you ask Him?" "No, I forgot." Third time same thing happened. Srila Bhaktisiddhanta Saraswati said, "You worship that great cheat, Krishna, Who is cheating everyone. And so you are also cheating me. But if you continue in this way, I will simply give up my life, because my life is useless without receiving you mercy." Then Gaura Kishora das Babaji gave initiation to Srila Bhaktisiddhanta Saraswati as Varshabhanavi-devi dasa. Then Srila Bhaktisiddhanta Saraswati gave up all other activities to chant 194 rounds daily for 7 years. He had a 'kutir' but did not spend the time to repair the roof; he just used an umbrella if it rained.
In 1897 he started an autonomous Catuspathi ('Sanskrit' school) wherefrom monthly journals entitled "Jyotirvid", "Vrihaspati", and many old treatises on astrology were published. In 1898, while teaching at Sarasvata Catuspathi, he studied Siddhanta Kaumudi under Prthvidhara Sarma, at Bhaktibhavana. By the time he was twenty five he had become well versed in Sanskrit, mathematics, and astronomy, and he had established himself as the author and publisher of many magazine articles and one book, Suryasiddhanta, for which he received the epithet Siddhanta Sarasvati in recognition of his erudition.
In 1895 Sarasvati Goswami accepted service under the Tripura Royal Government as an editor for the biography entitled Rajaratnakara, the life histories of the royal line of the independent Tripura Kingdom. Later he was entrusted with the responsibility of educating the Yuvaraja Bahadur and Rajkumar Vrajendra Kisore, in Bengali and Sanskrit. After a short period of time, Siddhanta Saraswati took up the responsibilities for inspecting various ongoing activities in the royal palace for the state of Tripura. However, after finding enviousness, malice and corruption surfacing in every corner of his inspection, Siddhanta Saraswati very quickly developed an aversion to state affairs and gave notice of his intention to retire to Maharaja Radhakisore Manikya Bahadur. The Maharaja approved of Siddhanta Sarasvati's plans for renunciation and awarded him full pay pension. However, after three years Siddhanta Sarasvati also renounced his pension. With his father, he visited many Tirthas and heard discourses from the learned pandits. In October 1898 Siddhanta Sarasvati accompanied Bhaktivinoda on a pilgrimage of Kasi, Prayag, Gaya and other holy places. At Kasi a discussion was held with Ramamisra Shastri regarding the Ramanuja Sampradaya. After this talk Siddhanta Sarasvati's life seemed to take a turn, his inclination towards renunciation increased, and he quietly continued to search for a 'sadguru'.
When Siddhanta Sarasvati was twenty six his father, understanding the mind of his son, guided him to take initiation from a renounced Vaisnava saint, Gaura Kishora dasa Babaji, who we will now bring into the picture. actually it is inpossible to separate these three especially, anyway we will do our best to shed some light on their all effulent forms. Although it is like shining a candle to illumine the Sun globe.
One discipline of Srila Bhaktivinoda Thakura who wanted to continue the mission came looking for Srila Bhaktisiddhanta Saraswati in Navadwipa at this time, knowing him to be as powerful a personality as his father. He went around asking the locals if they knew of a sadhu matching Srila Bhaktisiddhanta Saraswati's desciption, but they all answered, "We don't know of a sadhu, we only know of one madman. We see him moving here and there, crying aloud and sometimes rolling on the ground." So he went searching for him in the jungle next to the Ganga, where they said he sometimes could be seen. Suddenly he heard Srila Bhaktisiddhanta Saraswati crying "Krishna Krishna Haribol! Nitai Gaura Hari Bol!" He saw him burst out from the forest and plunge, fully dressed, into the Ganga. He kept on shouting in the water, splashing about. Then he came out. The disciple of Srila Bhaktivinoda Thakura then approached him, requesting him to come to Calcutta to head up the sankirtana mission there. Srila Bhaktisiddhanta Saraswati answered, "Sankirtana? Can you not see the wonderful 'sankirtana' mission of Sri Caitanya right here in the holy 'dham' of Navadwipa? Is it not wonderful? Sri Pancha-tattwa are chanting and dancing in ecstacy, surrounded by all their associates. Can you not see this?" Then Srila Bhaktisiddhanta Saraswati ran off, again shouting "Haribol" in great ecstacy. As it was sunset by this time, that man took his bath in the Ganga, and mentally renounced the idea of organizing the 'sankirtana' mission.
But later on, in 1918, Srila Bhaktisiddhanta Saraswati appeared at his door in Calcutta, in 'sannyasi' robes with 'danda', freshly shaven, and ordered, "Now we are founding a Society, the Sri Gaudiya Matha. Draw up the papers immediately and have it registered. Though he'd arrived at 4 p.m., the work was done before that same afternoon was ended.
Even before 1918 he decried the 'Jatigosai'/'brahmana' monopoly of giving initiation only to born 'brahmins'. He preached very boldly against them. The 'brahmins' challenged him, "where does the 'Gaura mantra' appear in any authorized scripture as a Gayatri?" (Because the Gaudiya Vaishnavas would take this 'mantra' as a 'pancharatriki mantra' for 'brahminical' initiation.) They said, "Sri Chaitanya claimed only to be a devotee. Why do you say he is the Supreme Personality Of Godhead and use His name in place of authorized scriptural names and 'mantras'?"
Srila Bhaktisiddhanta Saraswati cited Chaitanyopanishad from the Atharva-veda, discoverd by Srila Bhaktivinode, 19 verses glorifying Lord Chaitanya. In another assembly he directly attacked the 'brahmins' and 'Jati Gosais'. He initiated the movement to take back the teachings of Lord Caitanya from the hands of such unauthorized persons. Srila Vishvanatha, Srila Baladeva Vidyabhusana, his disciple Uddhava dasa Babaji, his disciple Madhusudana dasa Babaji, were all saintly renounced souls: after Baladeva there was no-one to strongly represent the pure teaching of Lord Caitanya and preach them boldly. During Srila Bhaktivinoda Thakura's time, Gaudiya Vaishnava meant Baul, Aula, Sakhi-Beki, Jati Gosai, etc. who were all degraded. The Vaishnavas got no respect. At this time the shaktas became strong from Rama-Krishna-Vivekananda, and this put further obstructions for the establishment of pure Vaishnava dharma. Srila Bhaktisiddhanta Saraswati preached against all of this nonsense.
When Srila Gaura Kishora dasa Babaji Maharaj left the planet, the 'babajis' wanted to do the 'samadhi' rites. He'd said he wanted to have his body dragged through the streets by his "disciples". The 'babajis' had gathered to do that, they'd tied a rope around the neck.
Srila Bhaktisiddhanta Saraswati crossed over to Navadwipa from Mayapura and stopped them, saying "None of you are his disciples." Babaji Maharaja had one disciple, that one was Srila Bhaktisiddhanta Saraswati, (in other records it says he only had two disciples, the other was Vamsivata dasa Babaji Maharaja, who was an 'avadhuta'). "I am the right claimant to perform these last rites." They said, "But he was a 'babaji', and you are not." Srila Bhaktisiddhanta Saraswati answered, "Gaura Kishora dasa Babaji does not come in 'babaji' line. He was initiated by Nimai Chand Goswami, who was a Nityananda Parivat, coming in the line of Lord Nityananda. He received his 'Vesha' ('babaji' dress) from Bhagavata dasa Babaji Maharaja, who is an initiated disciple of Jagannatha dasa Babaji."
Before Srila Bhaktisiddhanta Saraswati, from time of Lord Caitanya Mahaprabhu, param-bhakta Vaishnavas would get 'Vesha' (white knee length cloth, 'koupin', waterpot and bead-bag) initiation, not 'tridandi sannyasa'. "Bhaktivinode Thakur also took 'Vesha' from Jagannatha dasa Babaji. Srila Bhaktivinoda Thakura, though 'diksha' initiated of Bipin Bihari Goswami, received 'siksha' and 'vesha' from Jagannatha dasa Babaji. And Gaura Kishora dasa Babaji received 'siksha' from Srila Bhaktivinoda Thakura. Sri Caitanya Mahaprabhu's line is Bhagavata Parampara, not seminal line." So he challenged them to show that any such line came from Rupa or Sanatana Goswami. As to be a Rupanuga means coming in Bhagavata Sampradaya. Rupa told of Advaita's rejecting His own son Madhusudana because he accepted Lord Caitanya only, but not Lord Nityanananda.
"If you are Babajis, then you are fully sense controlled. So the one of you who has not engaged in any illicit activities in the past 1 year, come and do the last rites." No one stood up. "One month? One week? 24 hours?" No one stood up. Srila Bhaktisiddhanta Saraswati then placed Gaura Kishora dasa Babaji Magharaj's body in 'samadhi'. So after finishing with the 'smartas', 'jati gosais', he took on 'Babas'. He would take on and defeat anyone solely to establish pure unalloyed, undeviated krishna consciousness.
Then in 1918 he opened his first center in Ultadanga Road in Calcutta. He was then 44. Kunjabihari Vidyabhusana (Bhakti Vilasa Tirtha Maharaja) was his main manager and a prominent devotee in the Matha. Srila Bhaktisiddhanta Saraswati had made a vow after taking 'sannyasa' that he would never touch money. Everything was arranged by his disciples. Many of them wishing to assist his mission took up responsible jobs, e.g. Kunja Babu became a post-master.
Srila Bhaktisiddhanta Saraswati did 'nagara kirtana' with disciples and was invited to programs by the King of Burdwan or the King of Kooch Bihar; everywhere he established Lord Caitanya's teachings as the most excellent spiritual philosophy.
He knew all Vaishnava philosophies most expertly. He brought out books on their 'darshans', e.g. Madhvacharya's arguments against Mayavadis.
As well as other Vaishnavacaryas like Ramanuja. In the temple he established in Mayapur he built 4 small temples in honor of the 4 Vaishnava sampradayas. He put the deities of the 4 founder acaryas there; Madhwacarya; Ramanujacarya; Nimbarkacarya; and Visnu Swami.
He started the Gaudiya Mission in the midst of war and national liberation agitation. He was uncompromising in his disregard of such mundane concerns. "The most important thing is to invoke the spirit of devotion to the Supreme Lord; this concern lies far above any material consideration." Many leaders objected, but he continued. In this period the aristocratic young Abhay Charan De (latter known as Srila A.C.Bhaktivedanta Swami Prabhupada) visited Srila Bhaktisiddhanta Saraswati on the rooftop at Ultadanga Road; At this time Abhay charan De was adherent of the national liberation movement, but Srila Bhaktisiddhanta Saraswati convinced him in one sitting of the vital necessity of Lord Caitanya's mission over everything else.
Srila Bhaktisiddhanta Saraswati's 'sannyasa': happened in 1918. He could have taken 'babaji' but didn't. Many 'babajis' wanted to initiate him, as he'd shown himself to be such a powerful exponent of Vaishnavism (e.g. his 3-day debate with caste 'brahmins' attended by Vaishnava scholars, in which he resoundingly defeated caste pretensions and established the Vaishnava view of 'brahminical' status by quality of work, not birth).
When he gave himself 'tridandi sannyasa' (or more correctly, had taken 'sannyasa' from a picture of Gaura Kishora dasa Babaji Maharaj), this was a shock to even his supporters, including disciples of Srila Bhaktivinoda Thakura. The controversy was not over the method of initiation in this instant as some criticise him for. But over 'varnashrama'; they thought he was returning to the 'Varnashram-dharma' that Lord Caitanya had rejected in his talks with Srila Ramananda Raya. But the concern was for nothing, as he was not continuing the bodily 'varna'-and-'ashram' system, but was establishing 'Daivi-varnashrama'.
Srila Prabhodananda, Lokanatha Goswami were great Gaudiya 'sannyassis' of the past. Prabhodananda Saraswati converted a great 'smriti acharya', Gopal Bhatta Ghosh, and gave him 'tridandi sannyasa'. Srila Gadadhara Pandita was also 'tridandi sannyasi'. Without establishment of 'Daivi-Varnashram-Dharma', 'babaji' (supposedly, or with the concept of 'paramhamsa' initiation) will, as it had become a farce.
In this way Srila Bhaktisiddhanta Saraswati travelled and preached initially from Mayapura to vrindavana and challenged the authority of the 'babajis', and others.Some ritualistic and narrow minded persons found fault, as one can even do with the moon in the sky. "They protested that this was unauthorized." He said, "Everything I am doing can be supported by scriptural reference, but nothing you do can be. You take young boys who don't even know how to clean themselves after passing stool and giving them 'sakhi rupa.' I am giving 'samskara' to reform the fallen souls, and this 'samskar' is the 'Hari Nama', which Lord Chaitanya gave as the 'siddha pranali'. No rules of caste or creed bind this 'Harer Nama diksha."
Then they tried to say that Srila Bhaktisiddhanta Saraswati was not properly initiated in an established line. He disproved this. Srila Gaura Kishora dasa Babaji Maharaja was initiated in line of Nityananda, but he (Srila Bhaktisiddhanta Saraswati) did not accept that line. In fact Srila Bhaktisiddhanta Saraswati rejected that line from Nimai Jatgoswami (line of Nityananda, Jahnavi, Bir Chandra Prabhu. Rather Srila Bhaktisiddhanta Saraswati Thakura stressed Bhagavata Sampradaya, and didn't care for material or seminal lines.
Therefore in his pranams the term, 'Rupanuga virrudhapa siddhanta', 'any conclusion against the precepts of Rupa Goswami is to be rejected immediately' is to be found.
In his life he founded 64 Gaudiya Math temples throughout India. For his further preaching and attempts to spread krishna consciousness beyond the bounds of India, as his father had desired too, he sent three disciples to west, and he gave ten westerners initiation, mostly from young intelligent men from Germany and a couple of elderly women in St John's Wood in London, by sending sannyasis to Germany and England(Rupa Vilasa dasa. 1988. "Raya of Visnu".).
During this time Abhay Caran De (Srila A.C. Bhaktivedanta Swami Prabhupada) met Srila Bhaktisiddhanta Saraswati Prabhupada. He was a young man – a 'khadi' clad follower of Gandhi's national movement. Srila Bhaktisiddhanta Saraswati Prabhupada, seeing this bright faced young man before him, convinced him of a necessity to preach krishna consciousness. "In this world there is no shortage of anything, only krishna consciousness." Srila Bhaktisiddhanta also requested young Abhay Caran De, "You are an intelligent young man. If you ever get money, print books in the English language." Our Srila Prabhupada was so impressed that he took this as his life's mission. Some eleven years later he took diksa initiation from Srila Bhaktisiddhanta Saraswati Thakura, who told his other disciples who printed the Sajjana Tosani newspaper on his order, "Whatever Abhay Caran writes, print it." He obviously knew his worth.
Srila Bhaktisiddhanta Saraswati Prabhupada was always eager to reveal transcendental knowledge. Whenever he found an eager listener he would go on speaking, not knowing bounds of time and space. Disregarding requests of his medical advisers, up to the last moment, he continued to deliver the message of the Supreme Lord to all people. This was his only purpose for his appearance in this world. All his tours were highly successful, though not without events because many of his disciples were not from orthodox 'Brahmin' families. Though they wore the sacred 'yajnopavitra', 'brahmin' thread of the twice-born, many so-called 'Brahmins' objected. Shops would refuse to sell their goods to Bhaktisiddhanta's 'brahmana' and 'sannyasi' disciples, even though according to the 'Pancaratrika' system of 'Vaisnava agamas', they were all properly initiated as 'brahmanas' and 'sannyasis'.
His whole life was spent in a mood of loving devotion to the Lord. He was fully devoted to spreading the teachings of Sri Caitanya Mahaprabhu. The numerous publications and commentaries on the works of the previous 'acaryas' establishing the Lord to be 'saccidananda vigraha' is quite evident of this fact.
In 1936, whilst residing in the holy dhama of Jagannatha Puri at the age of 62, he left this mortal world to again return to the loving pastimes of Sri Sri Radha krishna in Brajaloka the topmost planet in the spiritual sky.
Srila Bhaktisiddhanta Saraswati used to "install" the printing presses that were acquired by the Gaudiya Matha for literature publication.
He gave many a heavy class on detachment from material life. Later, while writing, he observed a monkey stealing bananas from the godown, which was just next to his study. He ran out with a stick to chase the monkey away, overturning his writing table and spilling ink on the pages of his manuscript. When the cook saw this, he inquired, "Today you told that one must be detached. How to understand your behaviour just now – for two bananas you jumped from your writing to chase a monkey, and even ruined your work in the process?" Srila Bhaktisiddhanta Saraswati answered, "These bananas belong to Srimati Radharani, because they are to be used in Krishna's service."
He went to take a bath in a 'pukkur', and when he was seven steps above the surface of the water, the water rose seven steps and touched his lotus feet. Then all the 'brahmacaries' jumped in, to bath in the 'caranamrta'.
At the Yoga Pith temple was a cook who was very passionate. He fought with every devotee there except for Srila Bhaktisiddhanta himself. Then he died. After the funeral ceremony was completed, the Gaudiya Matha 'brahmacharies' were sitting together and talking about how much trouble they'd had with the cook – each was telling stories about the fights he'd had with him. Suddenly Srila Bhaktisiddhanta Saraswati appeared at the doorway and said, "He always washed his 'dhoti' nicely and was very clean." From then on nobody dared say anything negative about that cook. Although Srila Bhaktisiddhanta was renoun for his aggressive, and even 'chopping' attacks on the 'mayavadins' and other such offenders, he always showed true Vaishnava respect and appreciation for all of the devotees.
When one 'mayavadi sadhu' was preaching his oneness philosophy in the presence of Srila Bhaktisiddhanta Saraswati and his disciples while they were riding on a train from Calcutta to Puri, Srila Bhaktisiddhanta ordered his 'brahmacaries' to feed the 'sadhu' some rotten mangos which had been donated to his party earlier (they were ripe when donated, but got rotten because Srila Bhaktisiddhanta would not take them due to his vow, and therefore no disciple would take either). After being obliged to eat four mangos, that sadhu fell at Srila Bhaktisiddhanta's feet and swore he'd never preach the philosophy of exclusive undifferentiated oneness again.
His 'kirtana' procession (with him personally at the head) would stop all traffic wherever it went in Calcutta; in Puri even the brahmins accepted his 'nam-sankirtana' as fully authorized.
He stayed in Puri in his last days. He lectured for some days at the place known as "Goverdhana" in Puri, and before and after his talk he would recite prayers praising Goverdhana Hill and requesting shelter in some corner there. He would sometimes comment to his disciples, there's not much time left. They could see something was going to happen soon, but weren't sure what.
He got very sick ten days before he left his body. Two days later he wrote his last instruction: "Somehow we must become qualified to attain the shelter of Rupa and Raghunatha. Always chant Hare Krishna, always preach Krishna consciousness, and stay away from Vaishnava-aparadha. In this way become qualified to get the shelter of the lotus feet of Sri Rupa and Raghunatha." Two days after that he wrote his letter to Srila Prabhupada (Abhaya Charan De).
All the big intellectuals of Calcutta had a memorial gathering upon hearning word of his death. One (an atheist), in eulogy, said: "Who will we argue with now?"
The full life story of His Divine Grace Srila Bhaktisiddhanta Saraswati Goswami Maharaja Prabhupada can be found in one very nice book which is a compilation and summary study of many books of the time on the life of Srila Bhaktisiddhanta, and is entitled "A Ray of Visnu," as was prayed for by his father before his taking birth. This book is available through ISKCON, and was published by Rupa Vilasa prabhu, a disciple of Srila A.C. Bhaktivedanta Swami Prabhupada.
Srila Bhaktisiddhanta Saraswati's father, Srila Bhaktivinoda Thakura, had a vision one night on the other side of the River Jalanghi, opposite his house. In the open fields he saw a huge city made up of all Vaisnavas from all over the world. There would be Americans, Australians, Canadians, Africans, Chinese, Russian, English, every nation's devotees dancing together in transcendental kirtan and chanting "Jaya saci-nandana gaura hari." Astrologers predicted that a person of great saintly character, full in all Vaisnava qualities, who could build a house in which the whole world could live peacefully, would appear to set back the flow of Kali Yuga.
We have seen after the passing of Srila Bhaktisiddhanta Saraswati Thakura Prabhupada, the Gaudiya Math underwent some difficulties. Although Srila Bhaktisiddhanta Saraswati Thakura had requested his disciples to come together as a 'Governing Body' to push on the mission after his demise, a couple of prominant disciple instead took the helm against his wishes which changed some of the intrinsic foundation of the Gaudiya Matha at that time. In relation to 'siksha' (instuctions) having precedence over 'diksha' (initiation) as a means of proper succession there came a splintering of the Gaudiya Matha because of neglecting the 'gurus' instructions. Since this time major valuation set-backs have been observed (A.C.Bhaktivedanta Swami Prabhupada. Sri Caitanya Caritamrta Adi Lila Chapter 12 text 8., The Asara son's of Advaita Acarya!)
Following the instructions therefore provides a strength in continuity of the overall success and chastity of the followers in the line's mission or purpose. On examination we find some intrinsic differences in the rhythm, movement and systems tha eventuated after this point in time despite 'all being disciples'. In many instances the disputes have to date remained unresolved. 'The Gaudiya Matha and Its Missions', today has many lines and sub-lbranches coming from the disciples of Srila Bhaktisiddhanta Saraswati Thakura Prabhupada.
At this time (the end of the 1930's) the saintly figure emerged, who was to become notably one of the great 'acaryas' in Vaisnava history, although he remained in humble circumstances, preparing himself for the mission that would not only fulfil his spiritual master, Srila Bhaktisiddhanta Saraswati Thakura Prabhupada's order, but would fulfil the desire of all the great Vaisnavas in the Brahma-Madhwa-Gaudiya Sampradaya and gain the praise and amazement of other 'sampradayas', religionists and scholars alike. That person is Srila A.C. Bhaktivedanta Swami, known by his loving followers as Srila Prabhupada.
We are presently awaiting a wonderful book by H.H. Bhaktivikash Maharaj which he has researched for the last ten years by speaking to the last of Srila Bhaktisiddhanta Saraswatis' disciples who are remaining in their old age on the planet, on the life of Srila Bhaktisiddhanta Sarasvati Thakur Prabhupada.
Very nice Prabhu. My statement came from Bhaktivedanta Prabhupad's statement that Sri Siddhanta Sarasvati always declared himself to be a servant of the manjaris, and not as one of the asta-sakhis (as some people were telling those days). So it is true, I was not exactly wrong as you mentioned that he always serves kamala-manjari, so he is servant of manjaris, but he also is manjari. Nice, I didn't know very much. I feared my age to venture deeper into these topics.
No, you are quite correct! i was not remembering well. Asta sakhis are not jivas, manjaris can be jivas. There are many layers of manjaris, some higher some lesser, so yes, we are both being clariifed, that one manjari is servant of the others, yes, that is very elevated positon, as further removed is more ecstatic on that plane of Absolute service. But all are pure.
Yes, these things are beyond me, also, Prabhuji, so it is good we can bring forth some quotes etc sometimes, as otherwise, myself, i know nothing of such persons. So yes, both manjaris, one a servitor of her beloved leader manjari. Then there is Rupa and Rati manjaris, heads of our disciplic succession ie Lalita shakhi, and Vishakha. Ananga Manjari is also not a jiva , and then there is Sri Radhe Herself.
These manjaris are sometimes yuthesvaris, i e group leaders, and they in turn serve the gopis and etc. Such good purifying fun to contemplate! One day perhaps we shall see for ourselves! Gaurahari bolo! Hare Krsna
So Sri Vasudeva Krishna, He also had a pastime of breaking His promise, with Grandfather Bhisma as the incentive, not to fight.So, the truth is not a mundane thing! This has become a theme around here lately! lol Jagadananda etc.
You know this story...involving a chariot wheel and Krsna Himself protecting Arjuna? Have you a nice presentation of this story?
Chapter 9
Bhīṣma’s Vow
On the far southern side of the battlefield, Arjuna fought the Samshaptakas, headed by Susharma. These warriors were dauntless and had vowed never to retreat. They kept the Pāṇḍava fully engaged and away from Bhīṣma and the other leading Kurus.
Arjuna fought fairly. He would not use the weapons he had received from the gods, even though the celestial missiles were capable of annihilating his human foes. But even with conventional weapons Arjuna was formidable. The Samshaptakas rushed at him in waves, hurling darts, lances, clubs, axes and countless arrows, all of which Arjuna effortlessly countered with his own arrows from the Gāṇḍīva. He repeatedly struck his antagonists with clusters of shafts that tore through their armor. With every attack thousands fell, but they kept coming at him.
Late in the day a messenger reached Arjuna and informed him of Iravan’s death. He immediately cried out and sat down on his chariot. Seeing him overpowered by grief, Kṛṣṇa maneuvered the chariot away from the enemy. Arjuna buried his head in his hands and wept. After a few minutes he said, “Alas, O Lord, I am realizing how pious was Yudhiṣṭhira in seeking to avert this war by any means. Surely that great-minded soul saw clearly how this war would mean such a terrible destruction of men. Therefore he begged for only five small villages. But the mean-spirited Duryodhana refused. Now innumerable kṣatriyas are being slain for the sake of wealth. Seeing all these heroes lying prostrate on the earth, I can only reproach myself. Fie upon the duty of a kṣatriya! Fie upon the desire for kingdom and wealth! I cannot take any pleasure in this battle.”
Arjuna gazed with tearful eyes at the waiting Samshaptakas. There was now no question of abandoning the fight. It was clear that the war would end only when Duryodhana’s forces were annihilated, and him along with them. Arjuna’s grief turned to anger as he thought of Duryodhana’s obstinacy. Now Arjuna’s own dear son had perished thanks to Duryodhana.
Frowning and breathing heavily, Arjuna reached for his bow. “This is no time for a display of feminine sentiments. Drive the chariot toward Duryodhana, O Keśava. Let us cross over this impassable ocean of soldiers. By your grace, dear Lord, I will soon end this war.”
Kṛṣṇa urged the horses forward and the chariot raced across the field. From a distance Arjuna saw the banners of Duryodhana, Droṇa and Bhīṣma, who were fighting together supported by Kṛpa, Aśvatthāmā and Bhagadatta. As they saw Arjuna approach, they met him with volleys of arrows. Not tolerating their attack, Arjuna replied with arrows of his own. He began to range about the field firing his shafts on all sides. Each of them flew with unerring accuracy toward its target. Warriors fell from their chariots like ripe fruits falling from trees caught in a gale.
As the sun fell to the west, the battle raged on. The combatants fell upon each other like angry lions fighting for their prey. They dragged one another by the hair and hacked off each other’s limbs and heads. Striking with weapons, fists, feet and teeth, they fought in a frenzy, slaying both armies in droves.
Beautiful bows, their staves decked with gold and jewels, lay discarded on the field. Precious ornaments and arrows soaked in oil shone from the ground. Steel swords with ivory hilts and fine shields embossed with gold engravings fell from their owners’ lifeless hands. Lances, darts, battle-axes and maces, all ornately worked with gold and jewels, were scattered about. Men lay in unnatural positions, still clutching weapons. With wide, staring eyes, they appeared as if still living. Others lay butchered and twisted, their arms and legs akimbo and their mouths hanging open. The smell of blood and burning flesh filled the air.
Toward the end of the day, a fearful fight took place between Bhīma and Duryodhana. Having just single-handedly slain an entire division of ten thousand men, Bhīma heard Duryodhana challenging him. “Stand and fight with me, Bhīma, if you have any courage! So far you have killed only ordinary soldiers. Let us see now how you fare against a truly powerful warrior!”
Clasping his iron mace as if he might crush it, Bhīma laughed. “The hour I have so long anxiously awaited has arrived. Today I will kill you, if you do not abandon the fight out of fear. Today I will soothe the sorrows of Kuntī and Draupadī. Killing you in battle, I will avenge the woes we suffered in the forest. Inflated with pride you have disregarded us. Reap now the fruit of that folly. O man of wicked mind, you have despised even the sinless Kṛṣṇa, although He personally came to Hastināpura to seek peace. Filled with a sick joy you sent Uluka to us with your depraved messages. For all these acts I will dispatch you and your relations to Death’s abode.”
Bhīma lifted his bow and instantly fired thirty-six arrows resembling thunderbolts at Duryodhana. They killed Duryodhana’s horses, knocked his charioteer to the ground, and broke his bow. Bhīma swiftly followed the arrows with two more razor-headed shafts, which cut down Duryodhana’s standard and the white umbrella above his chariot. The Kaurava’s fine standard, emblazoned with a golden serpent and decked with gems, suddenly dropped to the ground and Bhīma roared in exultation.
Duryodhana reached for another bow, but Bhīma struck him with ten more arrows. The Kaurava reeled about on his chariot. Without his horses, he could not maneuver away from Bhīma’s attack. Seeing his plight, Jayadratha advanced and attacked Bhīma with a shower of arrows. At the same time, Kṛpa came up to Duryodhana and took him onto his own chariot.
As Kṛpa carried away the almost unconscious Duryodhana, many other Kaurava fighters attacked Bhīma, who was then joined by Abhimanyu. A ferocious battle ensued among all those heroes. Once again the sun set on scenes of widespread destruction all over the battlefield. The two armies withdrew for the night, praising each other for their respective feats of prowess.
* * *
Back in his tent, Duryodhana slowly came back to his senses. Smarting from the wounds inflicted by Bhīma and from the shame of losing the fight, he began to think of Karṇa. If Bhīṣma was not willing to slay the Pāṇḍavas, then he should stand down and allow Karṇa to fight. The Kaurava prince decided to speak with his friend, who was waiting in the camp for his opportunity to join the battle.
Seeing him entering his tent bloodied and covered with dust, Karṇa jumped up and embraced him. “How fares the Kurus? Are you gaining victory over your enemies and increasing your fame?”
Duryodhana shook his head. “No, my friend, things are not going our way. We are being routed by the warlike Pāṇḍavas, who cannot be slain even by the celestials. Day by day they are grinding down my forces. O Karṇa, I am weakening and our store of weapons has been reduced. I am now wondering if we will ever defeat the Pāṇḍavas.”
Karṇa’s face flushed and he clenched his fists. “Grieve not, O best of the Bharatas. I will do what is pleasing to you without delay. Let Bhīṣma be withdrawn from the battle. When that old hero lays down his weapons, I will come personally to slay the Pāṇḍavas. Bhīṣma will always treat Pāṇḍu’s sons leniently and is incapable of killing them. Order him to stand down, O King. I swear that I will then, before everyone’s eyes, bring down the mighty Pāṇḍavas in battle.”
Karṇa only wanted to say what pleased Duryodhana. He knew that he too could not kill all the Pāṇḍavas; he had promised Kuntī to spare all but Arjuna. At least he would fight with his full power, perhaps killing Arjuna and sending the other brothers fleeing. That would lead to the Kauravas’ victory without a doubt.
Duryodhana was heartened. “Your words fire me with new enthusiasm, O great hero. I will go to Bhīṣma. If the powerful warrior will not agree to slay the Pāṇḍavas tomorrow, then I will return. You will then be able to fight, for I will persuade Bhīṣma to retire.”
Duryodhana left Karṇa’s tent. Mounting his dark-colored horse, he made his way to Bhīṣma’s quarters. Seeing him so badly hurt, Bhīṣma had royal physicians cleanse his wounds. He then personally applied herbs, which quickly healed the prince. By the application of vishalyakarini, a herb taken from the Himālayan mountains, Bhīṣma removed Duryodhana’s pain. As he was treated, the Kaurava leader spoke anxiously with his commander.
“It seems we can do nothing to stop the Pāṇḍavas’ onslaught. O sire, they surge forward and break our lines. Penetrating, crushing, and slaughtering, the mighty warriors gain fame at our expense. Today they smashed apart our formation and routed our troops. I myself have been wounded by Bhīma and almost slain. O best of men, I do not accept that you are incapable of checking the Pāṇḍavas. Tomorrow you should exert your full power. By your grace, I desire to obtain victory and kill Pāṇḍu’s sons.”
Bhīṣma looked with pity upon Duryodhana. He still could not realize that his hope to destroy the Pāṇḍavas was futile. Equally futile was trying to explain that to him. He would have to learn the hard way. Bhīṣma thought of Kṛṣṇa. Whatever plans or maneuvers the Kurus attempted, no matter how skillful, Kṛṣṇa would doubtlessly thwart. Yet as the commander of the Kuru army, Bhīṣma knew it was his duty to do everything in his power to try to defeat the Pāṇḍavas. Duty was painful. At least it brought him into contact with Kṛṣṇa, and that could never be inauspicious under any circumstances.
Having finished his medical administrations, Bhīṣma took his seat by Duryodhana’s side. “I have fought to the utmost of my power each day.” The old Kuru held up his arms, which were scarred from countless strikes of the bowstring. “I have slain tens of thousands of warriors. Still, I cannot harm the Pāṇḍavas and their foremost fighters. They are protected by virtue and by the Lord of virtue himself. What can exertion achieve?”
Duryodhana folded his palms as he addressed Bhīṣma. “Relying on you, O slayer of foes, we are capable of vanquishing in battle even the celestials and Asuras combined. What then of the Pāṇḍavas? How can I believe that you cannot kill five men, even if they are supported by their relatives and allies?”
Tears flowed from Duryodhana’s eyes. “O son of Gaṅgā, O lord, you should be merciful to me. Slay the sons of Pāṇḍu like Indra slays the Dānavas. Make good your promise to me that you would slaughter the enemy armies. Exhibit your full power and kill the five brothers along with all their followers.”
Duryodhana paused and breathed deeply. He looked into Bhīṣma’s eyes. “Or, if out of compassion for them, O lord, or hatred for me, you do not wish to kill the Pāṇḍavas, then please step down and allow Karṇa to fight. That great hero, the very ornament of battle, has promised to kill Kuntī’s sons and all their allies.”
Bhīṣma felt the dagger of Duryodhana’s words pierce his heart. The prince’s suggestion that he was not trying his best only compounded the pain he already felt at having to fight in the first place. It seemed Duryodhana had no intelligence. Had he not seen how hard his warriors had been fighting? What more did he think Karṇa could achieve? Bhīṣma remained silent for a moment to control his anger. Breathing heavily and clutching the hilt of his sword, he finally said in a cool voice, “Why, O Duryodhana, are you stinging me with this insult? I am always endeavoring to the best of my ability to accomplish your good, even at the cost of my life. I say the Pāṇḍavas are invincible. Is it not sufficient evidence that Arjuna gratified Agni by withholding the celestial hosts at Khāṇḍava? Or that he and his brother rescued you from the enraged Gandharvas? Where was the suta’s son that time?”
Bhīṣma felt an increasing sense of frustration as he addressed Duryodhana. The prince thought only of himself. He cared nothing for others. Why could he not understand what was in his own best interests in this case? Surely he was blinded by envy and hatred for his cousins. Thus he embraced his own destruction, even as it unfolded before his eyes.
Mixed with his frustration, Bhīṣma felt compassion. “Surely a man on the brink of death loses his senses, O son of Gāndhārī. You cannot see the inevitable consequences of the enmity you have created with the Pāṇḍavas. Standing as they are with the immortal and infallible Keśava on the field, there can only be one outcome. This is your doing. Why do you rant? The time you have long anticipated has arrived. Now match your malice with acts of valor. Display your long-vaunted prowess in battle and end this conflict.”
Servants entered the tent to inform Bhīṣma and the prince that their meal was ready. Duryodhana dismissed them with a wave of his hand. He had no appetite. Since the battle had begun, he had hardly eaten, refusing even the wine which he normally enjoyed so much. His mind thought only of the Pāṇḍavas and how they might be slain. Sitting at Bhīṣma’s feet, he looked up at him imploringly. If the son of Gaṅgā became determined, then the Pāṇḍavas were as good as dead.
Bhīṣma drew a deep breath. “You should know, O monarch, that I will not at any time abandon you or the Kurus. Such is the duty of kṣatriyas and indeed my own determination. For your sake, O King, I will make a mighty effort to bring about the Pāṇḍavas’ death tomorrow. Breaking through the hostile ranks I will personally confront them in the thick of battle. Any who come to protect them will be at once killed. With the exception of Śikhaṇḍī, I will spare none.”
Bhīṣma reached down by his side and lifted up his large silver quiver, which was studded with precious stones. He extracted five shining arrows, gilded with gold and decked with gems. These arrows were fitted with long spiked heads and fletched with buzzard feathers. Bhīṣma spread out a silk cloth on the ground and carefully placed the five arrows upon it. As Duryodhana watched, he sat in meditation for a few moments, muttering Vedic mantras.
Finally he said, “I have imbued these five arrows with the full force of my ascetic powers. Even Indra would not escape them. With them, I will kill the five Pāṇḍavas tomorrow.”
Bhīṣma’s voice was flat and cheerless. Tears came to his eyes as he continued. “Sleep peacefully tonight, O King. In the morning I will come out and fight a terrible battle, the like of which has never been seen. The Pāṇḍavas will not escape. Only Kṛṣṇa can save them, but He has vowed not to take up weapons.”
A smile touched the corner of Bhīṣma’s mouth. Would Kṛṣṇa find some way to save His beloved servants? That would be wonderful indeed. But failing that, the Pāṇḍavas would be finished. His empowered arrows would not fail.
Duryodhana jumped to his feet beaming and slapping his arms. Then he became thoughtful. Like Bhīṣma, he also wondered if Kṛṣṇa might devise some means to thwart the plan. Looking down at the arrows lying before Bhīṣma, he said, “Let me keep these shafts tonight. I will guard them carefully and hand them over to you at the start of the battle.”
Bhīṣma nodded and Duryodhana took the arrows. He bowed before Bhīṣma and went to his own quarters, carefully placing the arrows by his bed. Now surely the Pāṇḍavas were doomed. Bhīṣma was famous everywhere as Devavrataḥ, one of unbreakable vows. Nothing would stop him from fulfilling his promise. Duryodhana lay down happily to rest. He could not wait for the next day’s battle.
* * *
Yudhiṣṭhira sat in his tent surrounded by his brothers. After eight days of fighting, it seemed his forces were gaining the upper hand. Although pleased, Yudhiṣṭhira was simultaneously saddened that so many men were being slaughtered. By the time the war ended, the earth would be full of widows. Yet what could be done? He had made every attempt to bring about peace. The stubborn Duryodhana and his blind father were to blame. Now they were suffering the results of their folly. They were so foolish that not even Kṛṣṇa could change their minds. Yudhiṣṭhira looked at Kṛṣṇa. The Yādava hero had assumed a pensive expression. As everyone settled into their seats around him, he began to speak.
“We are becoming successful in this fight. Bhīma and Arjuna are crushing the Kauravas, supported by all you men. In my view, our enemies will resort to every desperate means to reverse the situation. Even now I sense that they are devising some dangerous scheme.”
Kṛṣṇa looked at Arjuna, who sat apart from the others, his head bowed. He thought only of Iravan. The Nāga prince had fought only out of love for his father. Arjuna remembered the day long gone when he had conceived Iravan with Ulūpī. She had raised the boy among the Nāgas, but he had sometimes come to see Arjuna at Indraprastha. Tears fell from Arjuna’s eyes as he recalled the days he had spent with his son. Now that boy lay on a hero’s bed, another victim of Duryodhana’s greed. Arjuna sighed and looked through the tent opening into the dark night.
Kṛṣṇa moved toward His friend and placed an arm round his shoulder. “O Pārtha, holding fast to the duty of a kṣatriya, dismiss this grief. Your son has surely reached everlasting regions of bliss. Shake off your sorrow and fix your mind on the fight.”
Arjuna wiped his eyes and turned toward Kṛṣṇa. How fortunate he was that the Lord of all beings was personally present to keep him fixed in virtue. The duty of a warrior was certainly not easy.
Kṛṣṇa smiled comfortingly as He went on. “There is something you must do tonight, Arjuna. Do you recall the time when you saved Duryodhana from the Gandharvas––how he then promised to return the favor? I believe that time has now come. The Kaurava has in his possession five arrows meant for the death of you and your brothers. O Arjuna, go to him in friendship and ask for the arrows.”
Arjuna remembered that day in the forest when he had released Duryodhana and his brothers. The Kaurava had been consumed by shame, yet his kṣatriya honor had compelled him to admit he owed Arjuna a boon. Arjuna recalled how he had laughed and said he would claim it in the future. He had thought that day would never come, but it seemed that Kṛṣṇa thought differently.
Arjuna began to remove his armor. “O Janārdana, I will always follow Your determination. I will go at once to Duryodhana.”
Unarmed and alone, Arjuna mounted a white horse and rode across to the Kaurava camp. By the kṣatriya’s code of honor he knew he faced no danger. Many times after the day’s fighting, the soldiers of the two armies would meet together as friends. The Kaurava guards stood aside as they saw Arjuna arrive. He was quickly shown to Duryodhana’s quarters, where he found the prince about to sleep.
Duryodhana stood up in surprise as Arjuna was shown in. “Hail, O Pārtha,” he said, pointing to a seat near his bed. “You are welcome. Tell me, why you are here? Have you come to ask for the kingdom without a fight? If so, then I will give it to you at once.”
Arjuna knew that Duryodhana was being facetious. Arjuna would never beg for anything. If he were to take the kingdom now, it would only be at the end of the war, after his enemies were slain. But he obviously wanted something. Duryodhana looked at him curiously.
Arjuna continued to stand. “O hero, I have come here remembering that you offered me a boon. Do you recall that promise?”
Duryodhana shrank with shame as he thought back to that day. “Yes, of course I remember it well. What would you ask of me?”
“I believe you have here five arrows, O Bharata. I wish to have them.”
Duryodhana looked at him with shock, but without hesitation he reached down and picked up the arrows. Placing them across his outstretched hands, he offered them to Arjuna. “Take them at once, Pārtha, but pray tell me how you knew about them.”
Taking the arrows and thanking Duryodhana, Arjuna told him that Kṛṣṇa had informed him of their existence. He then took his leave and returned to Yudhiṣṭhira’s tent, leaving Duryodhana seated on his bed, wringing his hands. Kṛṣṇa again! Maybe the eulogies of Bhīṣma and Vidura were true. There was surely something extraordinary about that Yādava. It seemed He knew everything. Duryodhana lay down and gazed up at the empty expanse of the tent’s large roof. Was there any hope of victory? Perhaps. The arrows may be gone, but Bhīṣma had still decided to kill the Pāṇḍavas.
Chapter 10
Kṛṣṇa Protects His Devotee
At sunrise the following morning, Bhīṣma went to Duryodhana and asked for the arrows. Hearing that Arjuna had taken them at Kṛṣṇa’s behest, Bhīṣma smiled. He was not surprised. Even if he had kept the arrows, Kṛṣṇa would no doubt have found some way to thwart him. While Kṛṣṇa rode on Arjuna’s chariot, the Kurus were doomed. How much longer could this fight go on? Would everyone have to die before it was over?
Donning his armor Bhīṣma said, “It seems the Yādava has made my promise false. I cannot invest another five arrows with the same power. Therefore, it will not be possible for me to slay the five brothers today. However, I will still exert myself on your behalf. Everything that lies within my power will be done. I will focus my attention on Arjuna. Even if I slay him alone, your purpose will be accomplished.”
As he prepared for the day’s fighting Bhīṣma thought of Kṛṣṇa’s promise not to take up arms in the battle. Well, today he would test that promise. If the Yadu hero made him forsake his vow, then he would force Kṛṣṇa to break His own. Either He would have to fight or He would see His beloved Arjuna slain.
Bhīṣma mounted his chariot and moved off to the head of the army. Shouting commands he arranged the Kauravas in the formation named Sarvabhadra. It resembled an eagle with outspread wings. With Kṛpa, Kṛtavarmā, Jayadratha and other kings, he stationed himself at the front and center of the troops. Other mighty heroes stood at the right and left wings, guarding the infantry in their separate divisions. Duryodhana stood in the middle, surrounded by his brothers and protected by Droṇa and his son. Alambusha and his Rākṣasas stood in the rear, along with tens of thousands of other soldiers.
Duryodhana looked at Bhīṣma at the front of his army. Amid the Kauravas, the old hero shone like the moon. The prince felt his hopes rise. With Bhīṣma exhibiting his full power, the Pāṇḍavas would doubtlessly be thrown into complete disarray. Still, they would try by any means to stop him. But there was only one person capable of that, at least according to the prophesy.
Duryodhana turned to Dushashana and called out, “Today the grandfather will slay our enemies in battle like a fire burning grass. Surely that which we have longed for all these years will now be achieved. Thus I consider it our highest duty to protect Bhīṣma. But for Śikhaṇḍī, he said, he will slay anyone who crosses his path in the battle. We should therefore ensure that he does not have to face Drupada’s son. We should not let Śikhaṇḍī kill him, like a wolf in a pack slaying a lone lion.”
On Duryodhana’s order, many powerful chariot warriors rode up to surround Bhīṣma. The army then moved off, shaking the earth.
On the other side of the field, the Pāṇḍava forces stood ready for battle. Cased in shining mail and arrayed in a counter-formation, they advanced toward their foe. Arjuna, riding alongside Dṛṣṭadyumna, said, “Today Bhīṣma, feeling that we deceived him, will be angry. Therefore let Śikhaṇḍī face him. I will protect your brother.”
Then the two armies clashed. Amid war cries and the blare of countless instruments, they met furiously. Above the soldiers hovered shrieking birds of prey. Jackals howled. All the points of the compass appeared as if ablaze, and showers of stones fell from the sky. The horses and other animals shed tears and stumbled as they ran. Despite these inauspicious omens, which portended a massacre, the warriors rushed into battle with full force. They drove remorselessly into one another, hacking, slicing and piercing. The chariot-warriors showered volleys of shafts that fell like grey clouds from the sky, while countless lances sped through the air like silver- and gold-winged serpents.
Breaking forward from the Pāṇḍava ranks, Abhimanyu displayed astonishing skill and power. Driven by tawny-colored horses he charged against Duryodhana and his division. He shot arrows at the prince and all his followers with such force and speed that they were stunned and unable to respond. Many heroic chariot fighters were slain by his unerring shafts. Chariots were smashed and elephants were brought down. Abhimanyu’s arrows flew like virulent serpents spitting fire. He scattered the Kaurava divisions like a wind scatters clouds. They could hardly look at him as he careered about the field, his bow drawn constantly to a circle. As Abhimanyu crushed them, the Kaurava warriors considered him another Arjuna. No one could detect any weakness in him. He even confounded Droṇa, Kṛpa and Aśvatthāmā, who all tried to check him. The Kauravas broke and fled in terror.
Seeing his troops’ distress, Duryodhana called for Alambusha and instructed him, “Singlehandedly, Subhadrā’s son is destroying my troops. I do not see any way to stop him other than through yourself, O prince of Rākṣasas. Go at once and slay him. In the meantime, Bhīṣma, Droṇa and I will slay Arjuna.”
Alambusha bowed to the command and uttered a deafening roar that shook the earth. Upon hearing the roar, warriors fell stunned to the ground. Abhimanyu, however, was delighted to see the Rākṣasa charge him. Grasping his tall bow, he urged his charioteer to approach him. He appeared to be dancing in his chariot as he released arrows at Alambusha and his followers.
The Rākṣasas began crushing the divisions supporting Abhimanyu. Alambusha moved with such speed and power that he quickly killed thousands of warriors. His arrows fell like poisonous showers and consumed the Pāṇḍava forces. Seeing the Rākṣasa’s prowess, Draupadī’s five sons rushed at him like five planets rushing at the sun. Yudhiṣṭhira’s son, Prativindya, pierced his armor with a number of keen arrows that screamed through the air. Shining, blood flowing from his wounds, the Rākṣasa was as beautiful as a dark cloud fringed with the sun’s red rays. The Pāṇḍavas’ sons continued to rain fierce shafts on Alambusha from all sides. Sorely afflicted and wounded, he became infuriated like a snake who had been carelessly kicked. Unable to gather his senses under the attack, he crouched down in his chariot and swooned for a few moments.
As the Rākṣasa regained consciousness, he rose to his feet and swelled with anger. He shot long arrows decked with buzzard feathers that broke apart his adversaries’ bows and standards. Every one of the five brothers standing against him was severely wounded. The frenzied Alambusha sent his deadly arrows with frightening force. The shafts slew the four horses drawing each of his opponents’ chariots, and killed the charioteers. He pierced the brothers again and again with arrows that resembled fiery meteors.
With his bow working non-stop, Alambusha rushed against his foes, intent on slaying them, but as he approached them he was checked by a volley of arrows from Abhimanyu. The Rākṣasa turned his attention to Subhadrā’s son, and a ferocious battle ensued between the two heroes. Their eyes red with rage, they gazed at each other for some moments. Both of them roared and clutched their bows as they circled each other on their cars. Suddenly, they both released arrows, their bows twanging like thunderclaps. The Rākṣasa employed his illusory powers and Abhimanyu countered with celestial weapons.
The sky between the two fighters was filled with clouds of arrows. Fire and smoke issued from them as they struck each other in mid-air and fell to the earth. Each seeking the weak point in the other, the two warriors pierced one another on the chest, arms and legs. Although hit with powerful shafts that stuck from their bodies like trees on a mountain, neither fighter flinched.
Abhimanyu then fired arrows that passed clean through the Rākṣasa’s body and entered the earth like red serpents going into a hole. Alambusha gasped in pain and turned his face away. By his mystic power he spread a cloak of darkness over the battlefield. No one could see anything in the gloom. Then Abhimanyu invoked the Sūrya-astra. As the effulgent weapon appeared, the battlefield was once again illuminated. Abhimanyu then covered his adversary with a network of golden arrows. Finding himself hard-pressed, the Rākṣasa employed many kinds of illusion. He made strange beings appear on the field. Blazing weapons of all sorts fell on Abhimanyu from all sides.
Unperturbed, Abhimanyu countered the illusions with his celestial missiles. Alambusha, his mystic powers neutralized by Kṛṣṇa’s nephew, was overwhelmed. He leapt down from his chariot and fled.
After defeating the Rākṣasa, Abhimanyu began crushing the Kaurava troops like an infuriated elephant crushes lotuses in a lake. Only Bhīṣma could check him. The Kuru grandfather was backed by many other powerful chariot fighters. Similarly, many Pāṇḍava warriors supported Abhimanyu and a general fight ensued.
Elsewhere on the battlefield, Duryodhana, Droṇa, Kṛpa, Susharma, and the Trigarta army encountered Arjuna. Both sides invoked their celestial weapons as they assailed one another to their full power. As they contended together Droṇa and Arjuna appeared like Śiva and Yamarāja. Forgetful of their relationship, they fought remorselessly.
Challenging Arjuna repeatedly, the Trigartas poured their arrows upon him from all sides. Although assailed by a thick shower of shafts, Arjuna exhibited his lightness of hand by countering them. Even the celestials cheered Arjuna’s skill.
Infuriated at being attacked by so many warriors at once, Arjuna invoked the Vāyu-astra. That irresistible weapon created a tempest that hurled warriors, chariots and elephants all around the field. Seeing the destruction that weapon wrought, Droṇa countered it with the Saila missile. The wind subsided and men and horses fell from the sky.
Arjuna, moving with blinding speed, fired innumerable arrows that sent the Trigarta division reeling. The chariot fighters ranging against Arjuna fell screaming from their shattered cars. Quickly, he was surrounded by Duryodhana, Kṛpa, Aśvatthāmā, Śalya, Bāhlika, and a number of other Kaurava maharathas. Bhagadatta and Srutayush, heading an elephant division, surrounded Bhīma, who was supporting his younger brother.
While numerous fighters held the two Pāṇḍavas at bay, Bhīṣma approached Yudhiṣṭhira. The Kuru chief knew that if he could capture Yudhiṣṭhira, the war would be over. He surrounded him with thousands of chariots and horsemen. The eldest Pāṇḍava, supported by Dṛṣṭadyumna, Sātyaki, Śikhaṇḍī and other heroes, fought off his attack.
Seeing himself surrounded by many elephants, Bhīma licked the corners of his mouth and smiled. He grasped his mace and leapt from his chariot with a roar. The elephant warriors closed in on him, goading their rocking beasts with their hooks. In the midst of the elephant division Bhīma resembled the sun amid dark clouds. Then like a tempest scattering clouds, he moved swiftly among his opponents. Struck by Bhīma’s flailing mace, the elephants shrieked.
The elephants gored Bhīma as he fought. The blood running from his wounds made him appear like a blossoming ashoka tree. Catching hold of the elephants’ tusks he wrenched them out and felled the screaming beasts with blows from his mace. Although the elephants were highly trained in crushing and killing, Bhīma was able to slaughter their entire division. The survivors ran frantically back through their own ranks, trampling soldiers and chariots as they fled.
In the meantime, Arjuna had repelled the warriors who surrounded him. The Kauravas had fled. Both Bhīma and Arjuna then came to support Yudhiṣṭhira, who was still under Bhīṣma’s attack. In his fury, Bhīṣma had alone crushed a huge detachment of Somakas. Although the Somakas were fierce fighters, they could not face Bhīṣma.
Virata, Drupada and Drupada’s two sons came before Bhīṣma and challenged him. They pierced him with arrows decked with gems. Śikhaṇḍī came forward and shouted out his challenge, firing a hundred shafts, but Bhīṣma did not respond. Turning from Śikhaṇḍī he attacked Drupada and Virata. Dṛṣṭadyumna brought his chariot to the fore and shot three arrows that penetrated Bhīṣma’s armor and pierced his chest. Bathed in blood he shone all the more on the battlefield. Without flinching, he struck Dṛṣṭadyumna with twenty-five arrows, then fired an arrow which cut Drupada’s bow.
At that time, Bhīma and Arjuna arrived and the battle raged on between the two sides. Both armies were fearless. Embracing a hero’s death, their minds fixed on heaven, they rushed at their foes with uplifted weapons. Many warriors fell to the ground and lay there laughing as they died. Horses dashed about wildly with their warriors hanging lifeless from the saddle. Chariot fighters fell from their cars with their armor smashed and their limbs severed. So many men were slain that it appeared as if a river of blood flowed across the earth, carrying heads, arms, legs and torsos. Heroes were cheered by the sight and cowards became afraid.
As the carnage increased, the kings and kṣatriyas censured Duryodhana. “All this destruction has arisen through the folly of that prince and his blind father. Why did Dhṛtarāṣṭra, of crooked mind and intentions, infatuated by greed, harbor feelings of envy toward the sinless Pāṇḍavas?”
Hearing their cries, Duryodhana scowled. He looked at Bhīṣma and Droṇa, calling out, “Do not heed these shouts. Fight with determination and slay our enemies before they annihilate us. O Grandsire, why do you tarry?”
Bhīṣma turned to Duryodhana and raised his hand in silent assent. He gazed around the field. Some way off he could see Arjuna’s standard rising above the battle. He could hear Hanumān crying on the flag. Bhīṣma again thought of Kṛṣṇa. Soon the Yādava would see His dearest friend in danger. By His cunning He may have saved the Pāṇḍavas last night, but now He would need more than that to save Arjuna. Bhīṣma was filled with joy at the thought. Whatever Kṛṣṇa decided would doubtlessly be for his good, and the good of the world.
Bhīṣma ordered his charioteer to move toward Arjuna. Remembering his promise he slew every soldier he saw. Arjuna was fighting with Susharma and his army when Bhīṣma arrived. Like the Destroyer himself, he was slaughtering their warriors mercilessly. No one could stand before him for even a moment before being struck by his shafts. Faced with the impossible task of fighting Arjuna, many warriors fled in terror. Some left their horses, others their chariots, and some their elephants, to escape on foot in their panic. Others galloped away at full speed, not looking back. Although Susharma tried to rally his troops, they paid him no heed. Soon the king stood in the battle with only his own brother supporting him. Duryodhana saw his plight and came to assist him. With Bhīṣma, they assailed Arjuna with volleys of shafts.
The other Pāṇḍavas then rushed to Arjuna’s assistance. At the same time, other great fighters among the Kauravas came to Bhīṣma’s side. Soon a mighty battle between the best warriors on both sides ensued. Sātyaki and Kṛtavarmā, disregarding their long friendship, battled together. Droṇa fought Drupada, while Bhīma engaged with Bāhlika. Duryodhana and Śakuni, along with some of Dhṛtarāṣṭra’s other sons, fought Yudhiṣṭhira and the twins.
Bhīṣma slew the Pāṇḍava troops with a vengeance. It appeared that even Death personified could not approach him. Ten thousand chariot warriors from the races of the Cediś, Kashis and Karushas, all fearless and unretreating in battle, rushed at Bhīṣma, but he killed them all.
Now the Pāṇḍava army began to flee. Seeing this, Kṛṣṇa said, “O Pārtha, the hour which you have so ardently longed for has now arrived. Make good the words you spoke at Virata’s palace. Before the assembled kings you said, ‘I will slay any and all of Duryodhana’s fighters, headed by Bhīṣma and Droṇa.’ O grinder of foes, make true your words. Remembering the duties of your order, do not hesitate. Fight and slay Bhīṣma before he destroys our army.”
Arjuna stood in his chariot, his head hung down. He knew it was indeed time to try to kill his grandfather. Heavy with sadness, he looked at Kṛṣṇa and replied, “Burdensome is the duty of a kṣatriya in this world. Killing those who ought not to be slain, he strives for wealth and power. Yet, O Janārdana, I must do Your bidding. That is my highest duty. Then drive my horses toward that virtuous man of irresistible splendor. Today I will kill Bhīṣma.”
Kṛṣṇa took up the reins and the horses moved according to His will. The Pāṇḍava troops, seeing Arjuna rushing for an encounter with Bhīṣma, rallied.
Bhīṣma roared out his war cry and covered Arjuna’s chariot with a blanket of arrows. Kṛṣṇa dexterously drove the chariot out from under the attack and Arjuna fired a broad-headed shaft that split Bhīṣma’s bow in two. Bhīṣma immediately strung another, but before he could fit an arrow to it, Arjuna again destroyed it. Bhīṣma smiled and cheered Arjuna. “Well done, well done, O mighty-armed one.”
Evading Arjuna’s arrows, the Kuru chief took up another bow, then spun around to fire dozens of shafts at his foe. Again Kṛṣṇa baffled the attack by His expert chariot driving. None of Bhīṣma’s arrows found their mark, and they whistled past harmlessly. Bhīṣma increased the intensity of his assault, anticipating Kṛṣṇa’s moves and striking both Him and Arjuna with numerous shafts. Kṛṣṇa and Arjuna, mangled by Bhīṣma’s arrows, appeared beautiful, like a pair of heifers scratched by each other’s horns. Arjuna countered Bhīṣma’s attack, but found himself unable to strike his beloved grandfather with all his might.
Bhīṣma maintained a relentless assault on Arjuna. At the same time he attacked the surrounding Pāṇḍava troops. The twang of his bow made one continuous roaring sound. His shafts streaked in all directions. Passing through the bodies of warriors, horses and elephants and killing them, the fearful shafts then entered the earth.
Bhīṣma concentrated his attack on Arjuna’s chariot. He struck Kṛṣṇa with a number of shafts and the Yādava trembled in His seat as He guided the horses. Laughing loudly, Bhīṣma rained thousands of arrows on Arjuna. Still the Pāṇḍava resisted him only half-heartedly.
Kṛṣṇa looked astonished to see Bhīṣma’s prowess. It seemed like the Kuru warrior would consume the three worlds. Bhīṣma stood in battle like the Destroyer on the day of universal dissolution. Seeing him killing the foremost Pāṇḍava warriors, and that Arjuna was not fighting to his full power, Kṛṣṇa became thoughtful. Bhīṣma could kill the combined armies of the gods and Asuras if left unchecked. Unless Arjuna did something, then even he would succumb to Bhīṣma’s deadly shafts. Already he was sorely afflicted.
Kṛṣṇa reflected, “I will personally slay Bhīṣma. I cannot tolerate the slaughter of the Pāṇḍavas. Arjuna is not doing what he should do out of his respect for Bhīṣma. Therefore I will lighten the Pāṇḍavas’ load by killing that best of men in battle.”
Even as Kṛṣṇa thought in this way, Bhīṣma stepped up his attack. By employing celestial weapons, he fired so many arrows that all points of the compass around Arjuna were covered. Neither the sky, the earth, nor the sun could be seen. Yudhiṣṭhira’s troops were crushed and forced back by the irresistible wall of arrows. Jumping down from their cars, they fled in terror. Arjuna’s chariot was entirely shrouded. Neither he nor Kṛṣṇa were visible. Only his tall standard could be seen. Seeing him hard-pressed, Dṛṣṭadyumna blew his conch and came to his aid.
Kṛṣṇa whirled Arjuna’s chariot around and managed to evade Bhīṣma’s attack. Seeing Dṛṣṭadyumna coming up, He called out, “O hero of the Sinis, our men are retreating. The grandfather is slaying them like a lion killing deer. Behold! I will Myself kill that hero of fixed vows along with all his followers and the sons of Dhṛtarāṣṭra. O Satvata chief, no one can escape Me when I am angry. With great joy I will secure the kingdom for Ajātaśatru.”
Kṛṣṇa threw down the reins and leapt from the chariot. Taking up a nearby chariot wheel, He raised it above His head as if it were His own favorite weapon, the Sudarśana chakra. He ran toward Bhīṣma as a lion might run at an elephant. The end of His yellow silk garment fluttered in the dusty air, resembling lightning dancing in a dark cloud. The wheel in His hand seemed to glow with His own effulgence, and it looked as beautiful as the primeval lotus from which Brahmā was born. Kṛṣṇa’s dark arm appeared like the stalk of the lotus, and His charming face, covered with beads of perspiration, was its filament.
Seeing Kṛṣṇa intent on Bhīṣma’s destruction, the Kurus felt their end was near. Kṛṣṇa looked like the all-destroying Samvartaka cloud, which appears at the end of the millenium.
Bhīṣma’s limbs trembled and his eyes flooded with tears. Here was the Lord of the universe, breaking His own promise to protect His devotee. The Kuru hero threw down his weapons and stretched out his arms. As Kṛṣṇa approached him he called out, “Come, come, my Lord. O Supreme Deity, Lord of all the gods, I bow to You. Seeing You forsake Your vow to save Your friend, and thus fulfilling my own desire, I am satisfied. Fell me from this chariot, O Keśava. Killed by You, O Janārdana, I will obtain great good fortune. My fame and dignity will be celebrated throughout the worlds.”
Arjuna was mortified to see Kṛṣṇa breaking His promise not to fight. It was his fault. If he had exerted himself against Bhīṣma, this would not have been necessary. Of course, Kṛṣṇa’s promise had been that He would not wield weapons in the war, and a wheel was hardly a weapon, but still, He would be condemned by foolish men for His apparent dishonesty.
Arjuna put down his bow and jumped from the chariot. His armor flashing in the late afternoon sun, he ran after Kṛṣṇa. Kṛṣṇa had covered almost half the distance to Bhīṣma. As He ran with the upraised wheel, His upper garment fell from His body into the mud. Gazing at Bhīṣma with eyes red with anger, He shouted, “You are the root of this great slaughter. A wise minister who treads the path of virtue should restrain a wicked king by any means. If that is not possible, then such a wretched monarch should be abandoned.”
Arjuna succeeding in reaching Kṛṣṇa. Hurling himself forward, he caught hold of Kṛṣṇa’s legs. But even with Arjuna hanging onto His thighs, Kṛṣṇa continued to run at Bhīṣma.
Bhīṣma bowed his head and replied to Kṛṣṇa as He came near. “You forever speak the truth, my Lord. I told Dhṛtarāṣṭra to abandon Duryodhana, even as the Bhojas abandoned Kaṁsa, but he did not listen. Surely destiny is all-powerful.”
Dragged by Kṛṣṇa, Arjuna dug his feet into the ground. After taking ten steps with the Pāṇḍava gripping Him tightly, Kṛṣṇa was at last brought to a stop. Arjuna released His legs and fell at His feet. “Quell Your anger, O Keśava. You are the Pāṇḍavas’ refuge, without doubt, but please do not violate Your promise. These were Your words, O Lord: ‘I will not take up arms.’ Do not falsify Your vow. I swear by my sons and brothers that I will make good my promise. You will see me fight as never before. O Kṛṣṇa, at Your command, I shall surely annihilate the Kurus, headed by Bhīṣma.”
Hearing Arjuna’s promise, Kṛṣṇa was pacified. He lowered the chariot wheel. As Bhīṣma looked on in wonder, both Kṛṣṇa and Arjuna turned and walked back to their chariot. Even as they were returning, the sun set and the day’s hostilities ended. Conches were blown on both sides and the two armies withdrew. The battle-weary warriors made their way to their camps, speaking of the wonderful incident between Kṛṣṇa and Bhīṣma. The Kuru chief himself thought only of Kṛṣṇa as he led his forces away for the night. The image of the Yādava hero running toward him with the upraised wheel would stay forever in his heart.
Krishna breaks His own promise
Everyone is aware of the fact that when there was a declaration of war between the Pandavas and
Kauravas, Lord Krishna, took the decision not to fight or lift arms. Yet this example shows how Krishna sometimes breaks His promise. Duryodhana once incited Bhismadeva that the grandsire was not fighting to his best ability as the opposing party were his pet grandsons. This charge infuriated Bhishma, who took out five arrows and made a commitment to Duryodhana that the next day he would kill all the five brothers. Duryodhana, being a wily diplomat requested Bhishma that he would keep those arrows safely for the fight next day.
Krishna, who is all knowing reminded Arjuna of a promise, which Duryodhana had given him some time back. Arjuna was told that the time was ripe to ask for that promise by taking back the five arrows. Duryodhana had no option but to give back the arrows to Arjuna. Bhishma, this time gave another commitment that he would kill Arjuna that day or he would end up giving up his life. He fought with such fervour and spirit that at one point in the fight, Arjuna’s chariot was broken down and when he was completely unarmed and helpless, Krishna took up the chariot wheel and went straight to Bhishma, who happily threw his weapons away and welcomed him. By this act of breaking his promise he saved two of his great devotees from perishing.
So Krishna tells Arjuna, kaunteya pratijanihi. "You promise so I shall protect your promise." Someone could question, why didn’t he declare this himself and why did Arjuna have to declare? The understanding is that even Krishna could break his promise, he would never break his devotee’s promise. ‘Na me bhaktah prayasyati’: Anyone who has taken to Krishna consciousness, he will never be destroyed.
Such exalted heroism makes me fel quite wormlike and insignificant indeed. I am nothing, not even a smell of bad gas in cmparioson.
Further re some manjaris among recent acaryas:
Bhaktisiddhanta Sarasvati
Nayana Mani Manjari
Bhaktivedanat Swami: Nayana Manjari dasi manjari ??? Sriman Gopal Bhadrasena dasa ?