Kunti, Vidura and Sanjaya join the old couple in the forest. Mahabharata 200

A few days later, in the month of Kartika,  Dhritharashtra performs a ten day ceremony in honor of the dead and distributes gifts. The ceremonies are performed for his deceased children, grandchildren and his forefathers, also for himself and Gandhaari and thus becomes free from all his obligations..
 
Next morning Dhritharashtra and Gandhaari wear clothes made out of fibre and a cover of deer skin and  proceed towards the forest. Carried right in front is a pot of sacred fire and Kunti walks just behind, Gandhaari, her eyes covered with a cloth, puts her hand on Kunti's shoulder and the blind Dhritharashtra follows; his hand resting on Gandhaari's shoulder. With them are the Pandavas, Draupadi and Subhadra, Vidura and Sanjaya. The day is similar to the day when pandavas left town, many sad citizens throng around them. Dhritharashtra makes his way through them with folded hands. The people return once they reach the main gate of the city.

Vidura and Sanjaya have come prepared to be with the royal couple. At the gate Yudhisthira asks Kunti to return along with his daughters-in-law.  But Kunti continues to walk, 'I will go with them and take care of them as if they are my parents-in-law and wash my sins. Not speaking about Karna earlier turned out to be a big mistake. Do not forget him.  You and your brothers offer numerous gifts in his name. Do not hurt Sahadeva, he loves me a lot! Always behave in a way that pleases Draupadi.'  Yudhisthira pleads with her to change her mind and return home. He tells that it is because of her words that he went into war and is worried how she will manage in the forest, but Kunti continues to walk.

Bheema asks 'Don't  you want to see  your children rule the kingdom and feel happy? If not, why did you ask us to fight this war? Where is the need for you to go to the forest. If you wanted to live in the forest, then why did you, while we were boys , bring us out of it? Please have mercy on us mother and do not leave!'

She keeps walking as she has decided that to go to the forest is the right decision. The pleadings of her sons, bring teas into her eyes. She tells them, 'What you say is right! I lifted you up when you lost the kingdom in gambling, were insulted by your cousins and had lost everything. I propped you up as I did not want the pandu lineage lost, your fame destroyed and you get into new difficulties. I supported you so that the raja vamsha did not end with you. When my husband was the king I enjoyed plenty of royal privileges, offered many many gifts in charity and drank nectar. Also I did not encourage Krishna for my sake. I do not want the fruits my sons victory. What I want now is  to perform enough penance, as I aspire to go to patilokha and join my husband. I will serve elders who live in the forest. Take Bheema and others back to the kingdom'. 

Pandavas duly chastened give up and turn back. The efforts of Dhritarashtra to convince Kunti to go back through Gandaari, Vidura has no effect on Kunti. While Pandavas return feeling like orphans, Dhritarashtra and the rest walk a long distance and arrive at a grove near Bhagirathi river.  Being used the comforts of a city, the first night is hard on them. Having rested the night, they bathe in the morning and walk to the hermitage of Shatayoopa,  a king who is there to perform penance after handing over his kingdom to his son. Vidura and Sanjaya change clothes and begin a severe form of penance.

My thoughts were about how it would be if I were one of the seniors around that time. Life would be different. Simpler?  I am not so sure. I cannot imagine myself doing severe penance. It is certain that not many seniors would be around those days. Surely no blogging or golf.

As it happens there is TOI report on seniors.
The report, 29/9/2012, said that every third senior citizen in India is abused, mainly by his son or by his daughter-in-law. The study said that in India, the family has been the mainstay of social support. "Even in this age and time, 58% of older persons in India are living with the family. The findings of this report also affirm confidence in the ability of the family to care for its older members,".

The National Policy on Older Persons has also recognized the importance of family for the well being of older persons and has decided to have programmes to promote family values, sensitize the young on the necessity and desirability of inter-generational bonding and continuity and the desirability of meeting filial obligations.

"State policies will encourage children to co-reside with their parents by providing tax relief, allowing rebates for medical expenses and giving preference in the allotment of houses. The policy also says that short-term staying facilities for older persons will be supported so that families can get some relief when they go out," the study said.

The report made an interesting recommendation. In order to prevent elder abuse, it said there should be nationwide programmes in schools and colleges for sensitizing children and young adults towards the ageing and the aged, sensitization of healthcare workers to recognize and develop a protocol for treatment, develop a robust social security system that not only ensures income security to the older persons but also gives them opportunities for income generation.

Ashramavasika Parva. Mahabharata 199

Pandavas begin their rule. Yudhisthira treats Dhritharashtra as the head of the family. Pandavas take all decisions after consulting Dhritarashtra, Draupadi, Subhadra, other wives and Gandhari. It is Sanjaya, Vidhura and Yuyutsu  who take care of Dhritarashtra's well being and needs. Pandavas do not make any distinction between themselves and the elderly royal couple.  Knowing their grief at the loss of all their sons, it is Yudhisthira's intention to give them as much solace as possible. The couple also understand, are at peace and show their appreciation.

 Dhritharashtra continues to feel sad as he thinks of his foolhardy son. But each day after offering his morning prayers, he includes a special prayer for the well being of pandavas. If someone, even unintentionally, hurts Dhritharashtra, Yudhisthira is prone to get very upset and angry. Because of this none dare talk about the misadventure of Dhritharashtra's children at any time. While Bheema is also careful about this, he just cannot contain his feelings. He is still full of anger. Hence once in a while, he gives his arms a resounding slap within the earshot of Dhritharashtra, and mutter 'Because of my powerful arms, I banished the blind king's skilled children to the other world.'  Dhritharashtra feels deeply hurt at such words!

Fifteen years go by and it becomes more and more difficult for Dhritharashtra to bear Bheema's taunts. One day  he calls his close friends and family,  speaks to them. He is in tears,'You know that it was due to my folly that the kaurava vamsha was destroyed'. He then recounts how he suffers because of this, unable to eat and sleep. He says that he and Gandhari have chosen to lead a very austere life. 

He then addresses Yudhisthira, thanks him for his care and says while he is happy, he desires to go and live in a forest. As his children are dead because of their deeds, there is nothing for him to do. Anyway, he says it is the tradition in their family and it is time to think about themselves and do penance. He adds that Yudhisthira  will also benefit. A portion of the the good or the bad deeds by his citizens goes to the king.

Yudhisthira is unhappy and also is upset that he was not aware of the austere lifestyle of his uncle. Typically he offers to renounce the kingdom as he cannot think of living in the palace without them. He offers to make Yuyutsu, his uncle's only surviving son the king, and follow them to the forest. Dhritharashtra does not want change his mind and requests others to convince Yudhisthira to let him go. He faints and looses his balance due his weakness and Gandhari supports her husband. This again makes Yudhisthira more upset, as he remembers the strength of Dhritharashtra compared to his present state. He caresses his uncle and revives him. The scene is charged with emotion. The uncle has not eaten for four days and is weak. Yudhisthira embraces his uncle and urges him to eat. Dhritharashtra says that he will eat only if Yudhisthira agrees to let him go. Yudhisthira has no other option but to agree!

The next day the old king talks to his people and seeks permission from them to go to the forest. He talks about the past and assures the people that they will be well looked after by the Pandavas and seeks forgiveness for any mistakes he or his children had made and thanks them for their loyalty and support. A brahmin represents the populace and assures the king that eighteen day war was not because of Duryodhana and others, but it was destined to be so. He also states that his kuru vamsha has always taken care of the people. They wish the old king well and expresses the confidnece that the kunti putras will take very good care of them. Dhirtharashtra is satisfied and he returns home with Gandhari.

  How old was Dhritharashtra? Anyway age seems to have finally caught up with him. The taunts from Bheema finally begins to affect him. I have seen, as we grow older, me included, we get more sensitive. I do not think our society  treats age with respect, if it ever did, unless there is more to it than just age. They need to be the ever green politicians or heads of family owned industries or those with money or occasionally a scholar! In fact, if you are just old, it is the other way round, no respect. 

I remember a documentary about a speices of monkeys. In this species a group of she monkeys are the leaders and they support each other, so that  males dare not bother them, especially the bachelors. Then one day one of the older ladies  falls out of favor. Apparently her old age is the reason. She can only hover around the fringe of the community and without protection she is attacked by the males and dies. But life is as usual in the community of the monkeys. It shocked me then and it still is disturbing!

Ashwamedika parva ends with a story. Mahabharata 198

On the final day a strange thing happened. While brahmins, relatives and friends, the blind and the lame all were noisily happy with the gifts received, a mongoose came out of a hole nearby. One side of its body was all gold. Its shout sounded like the thunder and it spoke like the humans. 'Hey kings! This yagna is not even equal to one seer of flour gifted by a brahmin who made a living by gleaning!'. People around were curious to know why it spoke this way. Here is the story:-

'In the past there lived a brahmin who survived by gleaning. (To gather grain left behind by reapers). His family consisted of his wife, son and daughter-in-law. Once there was a drought and he was unable to collect any grains and on that day the family went hungry. The next day , he was able to collect a bit of maize by afternoon. They ground the maize and cooked it and were about to eat after the afternoon rituals when an atithi, a unexpected visitor, dropped in. After receiving him with due formality, the brahmin served his portion of the food to the visitor. The visitor was still hungry. Then the portion meant for his wife was served and this way the visitor was satisfied only after all the portions meant for the family was served. While the brahmin was reluctant to give away the portions meant for his family,  they were sure that the hungry guest was to be served till he was fully satisfied.'

'After the meal, the visitor spoke, 'Ayya! What you gave me was a pure gift. You got it in the right way and from practising dharma. Hence it is superior. Your forefathers all  have reached a high status in heaven because of your gift. Devatas are pleased with the way you have performed your tapas. It is not easy to be hungry. Hunger makes you loose your mind, it affects your virtues, you will experience a loss of judgement and courage. For one who overcomes hunger, it is as if,  he has attained heaven. Under severe circumstances of hunger, you did not bother about your own hunger, disregarded the love of your wife and children and only thought that it is your dharma to give. If you give, at the right time and to the one who is deserving, the gates of heaven will be opened. It is not written how much one should give, it could be hundred or a thousand, but what is important is the sincerity with which it is given. In the past Rantideva, who had nothing, just gave water with a pure heart and attained heaven. More than big and bigger gifts, the gift  which is given should be obtained in the right manner. It is more pleasing to Dharma, if it is given faithfully. The gift you have given is superior to the many gifts that are given at the time of Rajasuya and Ashwamedha. You have attained brahmalokha with your small gift of one measure of flour. Look, a vimana has arrived to take you and your family.'

The mongoose, continues the story, 'I came out after they left. Due to the small amounts of flour scattered on the ground, half of my body turned to gold. When I heard about the Yagna Dharmaraja is performing, I came with the hope that the other half of my body will also turn to gold. But nothing happened. That was the reason why, I shouted that this yagna is not equal to the gift of one measure of flour!'  and scampers away. 

The parva concludes with what Vaishampayana  tells Janamejaya: 'Crores of Rishis have gone to heaven with just penance. Rishi Agastya pleased Indra with Dhyana yagna. Because of this, rain, crops were in plenty. Not hurting animals, being content, character, penance, uprightness, self-restraint, truth and charity are all equal.

It is as though the author(s) anticipated my thoughts from my previous blog. I hope this story, narrated by a mongoose, is read by all those who plan to perform many rituals while they could do better by addressing more serious issues with the money they collect and spend. The fact that Ashwamedha is performed in the 21st century is beyond my comprehension.

 In fact, I almost skipped reading this anecdote as I wanted to move on with the main story. The concluding chapters of Mahabharata remind me of the long lectures, the chief guest and other vip's give as they are asked to speak two words after a programme of music. 

It is true that many illustrative stories are narrated making valid and valuable points. It was obviously the intention of Vyasa to draw lessons from the epic war and teach us. I just cannot imagine staying with the many thousands of couplets in the original. Even this abridged version is tough to keep up.


The author A.R Krishna Sastry, again decides not to include 'Vaishanva Dharma Parva' which he says is only seen in the southern Indian versions. My friend Raghu was looking forward to this part!

Notes from wikipedia: (I borrow from wikipedia, as it is easy to access. Hopefully they are resonably accurate and fair!)
Vaishampayana was the traditional narrator of the Mahabharata.
He was a pupil of Vyasa, from whom he learned the Jaya, the original 8,800 verses of the Mahabharata. He later expanded the Jaya to 24,000 verses under the name Bharata, which he recited to King Janamejaya at his sarpa satra (snake sacrifice). 

 Janamejaya was a Kuru king. He was the son of Parikshit and Madravati. He was the grandson of Abhimanyu and the great-grandson of Arjuna. He wanted to exterminate the race of Nagas, since Takshaka was responsible for the death of his father Parikshit. Emperor Janamejaya was responsible for the retelling of the famous epic Mahabharata a story of Janamejaya's ancestors from the time of Bharata up to the great Kurukhsetra war between his great grandfathers the Paandavas and their paternal cousins the Kauravas. The Mahabharata states that it was recited to Janamejaya at the sarpa satra (snake sacrifice) by the sage Vaishampayana to whom it had been imparted by his perceptor Vedavyasa^.

The full 100,000 verses of the Mahabharata was not complete until several centuries later.

Yudhisthira peforms Ashwamedha yagna. Mahbharata 197

All preparations are made for the yagna. The horse is released to wander as it wishes. Arjuna as the main protector follows and his soldiers accompany him. Arjuna successfully protects the horse as it passes through Trigarta, Pragjothisha and Sindu. Next they reach the Manaloorapura. Their king, Babruvahana,  is Arjuna and Chitrangade's son. ( Their story is in Adiparva.).  Babruvahana knows this and greets Arjuna with respect and devotion. He does not stop the horse, tie it up and wage a war with the visitors.  For some reason this does not please Arjuna. 'If I had come without weapons, greeting me this way is alright. As I have come fully armed, it is not khsatriya dharma to greet me in a peaceful manner.'

Hearing this rebuke, Babruvahana's step mother, Uloopi, A Nagakanya and one more wife of Arjuna, breaks through earth and addresses her crestfallen stepson. 'Son, fight with Arjuna, he will be happy if you fight him!'  So, Babruvahana ties up the horse and starts to fight with his father. Arjuna is pleased with his son's skills and responds without much seriousness. Suddenly Babhruvahana aims an arrow directly at Arjuna's heart and finds its mark. Arjuna struck very hard faints and falls! Babhruvahana distaught and tired, also faints. Chitrangade hears of this and runs to the war front. She blames Uloopi, 'All this happened because of you!'

Meanwhile Babhruvahana comes out from his stupor and sees his mother next to the very still, fallen Arjuna, crying her heart out. He becomes very sad and is worried. Thinks that if Arjuna dies, it is better he also dies, sits next to his father  waiting for death (Prayopravesha) to come to him! Uloopi thinks of  sanjeevini, a precious stone capable of reviving;  it falls into her hand. She gives it to Babruvahana and tells him, 'Place this on the heart of your father.  You have not killed him, he will revive. He wanted to see how brave you are! The reason why, I encouraged you to fight'. Arjuna is revived by the stone and he gets up. Uloopi comforts  Arjuna with  'You have now atoned the sin of killing Bheeshma, if not you would have faced misfortune.'

Arjuna continues with his triumphant journey behind the sacrificial Horse and returns to Hastinapura. The yagna is performed in great style and pomp. Kings, invitees and the unfortunate are all treated well. There are mountains of great variety food everywhere and oceans of drinks of all types. The fame of this Ashwamedha  spreads all over the world. Gifts of money, jewels and gold rain on people. By his munificence, the king is blessed and becomes free from his sins and enters the city!

I found this story astounding! It could be one of the quickest recoveries in history of a country engaged in a massive war ! The story probably explains our present day attitudes. We seem to take everything in our stride as long as we are assured that we can atone for our sins, by taking a dip in a holy river, give away money or spend it on a temple. I guess no one wants to know how the money came into its coffers! In Mahabharata days, invading a neighboring country, fighting a khsatriya war was acceptable and the bounty collected was legitimate.
 
Yagnas are performed even today. Ashwamedha was performed recently in Madurai.  A modified version. No need for a king. No sacrifice of a horse.. And hopefully  no bizarre rituals, as prescribed in the original form,  to be performed by the queens of the kartas.

Posted 29 December 2005 - 01:48 PM

Aswamedha Yagna in Madurai, India—Live on Internet

From times immemorial, daily Gayatri Mantra Chanting and Agnihotra (Yagya) have been the two cardinal principles and upholders of perennial Vedic Culture of Ancient India. Gayatri  Mantra Chanting symbolizes constant remembrance of the Supreme Spirit of the Cosmos that guides us towards the righteous wisdom; and Yagya symbolizes the mutual ceaseless sharing and caring of the cosmic energies and processes, which keep the harmony of the spheres intact.

Ashwamedha Yagya: As ‘Ashwa’ is the symbol of mobility, valour and strength and the ‘medha’ is the symbol of supreme wisdom and intelligence, the natural meaning of ‘Ashwamedha’ can be taken as “the combination of the valour and strength and illumined power of intellect”. It is the combination of these two for selfless and other-centered motives that may create an ideal society and nation. This is the reason, why the making of a nation has been called ‘Ashwamedha’.

Ashwamedha yagyas as propounded and performed by All World Gayatri Pariwar in the present day context, means – Cosmic Energy (Ashwa) led and guided by Medha (Enlightened Intelligence) for collective awakening and ennobling of society. Shantikunj, Haridwar based All World Gayatri Pariwar has so far performed 29 such mass scale Mahayagyas (23 in India and 6 abroad). The one going to be performed at Madurai Meenakshi Teerth from Dec 29, 2005 to Jan 1 2006 will be the thirtieth in this chain and the first in the holy land of Tamilnadu, India.  More details and  the official flyer of the yagna can be found at: http://www.awgp.org/english/yagya/english_madurai.pdf

The integrated science of Yagna
The Extra Sensory Potentials of Mind
The Absolute law of Karma
Spiritual Science of Sex Elements
Music- the Nectar of Life
Eternity of Sound and Science of Mantra
Life beyond Physical Death
Who am I
The Divine Message of Vedas
Gayatri Sadhna- Truths and Distortions
21st Century  - The Dawn of The Era Of The Divine Descent On Earth  
 

Live Broadcast

Sanskar channel is going to broadcast the Ashwamedha Yagna live on Sanskar TV Channel. The live broadcast is also available on the internet via their website
URL: http://www.sanskartv.co.in/live.htm

A scene from Dwaraka and the birth of Parikshit, before we continue with Ashwameda. Mahabharata 196

The author takes us away from Hastinapura to Dwaraka.

Once Yudhisthira starts functioning as a king, Krishna goes back to Dwaraka along with his sister Subhadra. He has been away a  long time!  Krishna, who allowed the Mahabharata war to be fought, was returning home like Devendra, who returned after killing all the demons! Every one is happy to see Krishna and felicitate him. After responding suitably to the invitations of the Bhojas, Vrishnis and others, Krishna goes to meet his parents.

A happy Vasudeva asks; 'Dear child! I have heard stories from others  about this extraordinary war! You have seen this war with your own eyes, you were involved with it and I would like to hear from you, as a man of valor, how this war was waged by pandavas and by Bheeshma, Karna, Krupa and Drona. Krishna, tell us as it happened, in detail .'

Krishna replies that it will take a hundred years to describe the miraculous feats by the great warriors in this war! He describes the war briefly from the time Bheeshma takes charge as the chief of the army until the death of Duryodhana. He does not tell them about the death of Abhimanyu as he deliberately avoids it, to spare his father from hearing about his  grandson's death. Subhadra who was present asks, 'Why did you omit the death of Abhimanyu? Tell him!'  And she faints and falls down just at the thought of her dead son.

Vasudeva also faints and on recovering asks Krishna, 'You are known in the world as a man who always speaks the truth. How is it that you hid the news of my own grandson's death? Tell me! How did he die? What was his message to his mother? Did he tell me anything? Oh, how I loved him! I hope he did not hesitate to fight and was not killed while he tried to run away?

Krishna gives his father the full details of Abhimanyu's bravery and declares that he has surely gone to heaven as there is nothing more sacred for a khsatriya than to die in a war, especially with death caused by a weapon. He also speaks about Subhadra going practically mad with grief and the way Kunti consoles her, advising her to behave like a true khsatriya woman;  face the death of her son bravely and take care of Uttarae, her daughter-in-law who is fully pregnant.


Meanwhile Yudhisthira collects enough money and materials from Himalayas and starts preparations to perform Ashwamedha yagna. Krishna and Subhadra return to Hastinapura. While there Uttarae gives birth to a son. As was expected it is a stillborn baby as a result of Ashwatthama's astra. The happiness at the birth of a child to perpetuate the vamsha turns into a uncontrollable wail of sadness.

Kunti, Draupadi and Subhadra and the rest appeal to Krishna, 'Krishna you had promised that you would save the child. It is now without life. We will all live if that child lives, all our prana is now in that child.'  

Krishna walks into the room where the child is lying lifeless. He looks solemnly at the child and speaks, 'If I have not uttered a single lie even in fun, have not retreated from a fight in a war, let this child live! If dharma and brahmins are dear to me, let this child live. If truth and dharma  recide in me, let this child live.'  Krishna then moves his palm from its feet to the head and the child starts breathing. As the child is born after the clan of kurus was destroyed, he is given the name Parikshit, one who extended the lineage!

Ashwamedika Parva. Mahabharata 195

Yudhisthira faints after returning from offering  jalatharpana to Bheeshma, . Both Dhritharashtra and Krishna help him recover and urge him to take courage; Krishna is in fact a bit stern with Yudhisthira. But Yudhisthira is still distraught; tells Krishna that he feels like giving up everything and going to the forest. He then asks if there is some way he can atone for his sins and clear his mind.

Vyasa, who is present there, tells Yudhisthira that he is confused and asks, 'Is it really possible that a man can act independently and do as he pleases? Whether it is good or bad, Ishwara sets it in motion and man just implements it. But if you really think that you have committed a sin, there are ways to atone for it. People who have been wicked are known to perform yagna, penance and give charity to purify themselves. Devatas became strong with this practice and were able to defeat the demons. You can perform Ashwamedha Yagna the way  Srirama and Bharatha chakravarty had done earlier and give away plenty of  food and money.'

Yudhisthira agrees that Ashwamedha saves the world itself from sins, but has a problem. 'Where will I get the money for this? I do not have the heart to ask my brothers to go and get it for me. With so many  kings dead, from where do I get tributes? The treasury of the kauravas is empty and  ashwamedha costs money. Even if I pledge the earth it will not be enough!'

Vyasa gives him a solution, 'Previously, the Maruttha king had performed the yagna in the himalayas. There is still a lot of money lying there as the brahmins could not transport it. You can arrange to get it, there is enough for you!' 

With this news Yudhisthira calms down and get busy with ruling his kingdom.

There is a note from the author that he is not including 'Anugita' which is part of this parva.  
'It contains Krishna's conversation with Arjuna when Krishna decided to return to Dwaraka after restoring to the Pandavas, their kingdom. The main topics discussed are transmigration of souls, means of attaining liberation, description of gunas and ashramas, dharma, and the effects of tapas or austerity.'

There is one more link:  THE ANUGITA

BEING A TRANSLATION OF SANSCRIT MANUSCRIPTS FROM THE ASVAMEDHA PARVAN OF THE MAHABHARATA, AND BEING, A NATURAL ADJUNCT TO THE BHAGAVAD-GITA,
BY
KASHINATH   TRIMBAK  TELANG, MA, LL.B. 

My curiosity took me back to wikipedia about ashwamedha yagna:
There is more to it than just letting a horse to wander for a year!  There is a role for the queens in this sacrifice. I guess I will let you read about it by yourself !

Bheeshma departs. Mahabharata 194

Bheeshma had asked Yudhisthira to return after fifty days, on the day Uttarayana began. Yudhisthira arrives along with Dhritharashtra, Kunti, Krishna, Vidura and others. They also come with ghee,  chips, incense, flowers, sandal wood and sandal wood paste. Bheeshma welcomes Yudhisthira. 'Come Yudhisthira come! It is fifty eight days since I fell, but it feels like a hundred years! It is the month of magha and shukla paksha, very auspicious. 

(There is no mention of more royal visits during the period! It must have rather lonely for Bheeshma pitamaha!)

Bheeshma then addresses Dhritharashtra, 'Maharaja, you are one who knows dharma well. You have served  men learned in the vedas, hence do not grieve any further. Whatever had to happen happened! As per dharma, pandavas are also your children. They will be obedient to you and will take good care. Your children adopted wrong methods due to their greed, jealousy and anger and were destroyed. Stop feeling sad for them.' He then looks at Krishna, 'Vasudeva, protect the pandavas, you are their refuge. I had advised Duryodhana to make peace, I had told him that whoever Krishna supports will win. But he foolishly ignored me and paid a price. I was told by both Vyasa and Narada that you are the incarnation of an ancient rishi  Narayana. Please permit to leave my body, if  you approve, I will attain bliss!'

Krishna permits him, 'I have given you permission Bheeshma! Go and join the astavasus! You are without a fault, pure soul, worshipper of ancestors, a rajarishi and the second Markandeya; hence death is waiting for you like a servant.' 

Bheeshma then turns towards all those surrounding them, 'I am taking leave of you, permit me! Be the followers of truth, it is the highest form of strength; practise self-control, non-violence, be virtuous and practise austerities.' 

 He salutes all with folded hands, becomes still and draws a  deep breath. His Prana, breath of life rises from his body. As it starts leaving the body, the arrows which were embedded in his body begin to fall from portions from which life force has departed and in a second his body is free of arrows. Prana breaks away from his forehead like a volcano and disappears into the sky. The celestial drums are heard and flowers shower on the body from the sky.

Bheeshma is cremated with due ceremony by his grandchildren and others. They then go the banks of river Ganga and make sacred offerings to the river. Mother Ganga rises tearfully from the river and speaks about her heroic son and bemoans the fact that he was killed by Shikandi and cries without control. Krishna pacifies her and tells her that it was Arjuna who killed him and not Shikandi. He reminds her that her son was a vasu, who was cursed to be born as a man and has now chosen to go back to join other vasus! Everyone there salute her with respect and leave and mother Ganga gets back into the river and disappears.


The story of Bheeshma became clearer as I read about 'Vasus' and the reason he was cursed to live a hard life on earth. In hinduism, the Vasus are attendant deities of  Indra, and later Vishnu. They are eight elemental gods representing aspects of nature, representing cosmic natural phenomenon. The name Vasu means 'Dweller' or 'Dwelling'. They are eight among the Thirty-Three Gods.

While Bheeshma was all that Krishna said of him. He was not all that simple in his earlier life form. He stole a cow to please his wife and unfortunately not an ordinary one and was cursed by the owner rishi Vashishta. So in a way he had it coming!

His punishment seems severe considering the demeanour, but those days stealing a sacred cow must have been a very serious offence. Being a deity must be another reason why, he was given such a stiff punishment as a deterrent.

It still did not explain why he stayed on with Duryodhana! Then I read that Bheeshma had given one more promise that he would serve whoever occupied the throne of kurus. 

'The clan Guru then asked who would be held responsible if the future crown prince isn't capable enough. Bheeshma then took another vow that he would always see his father's image in whoever sits on the King's throne & will serve him.'

 It is admirable that he kept his promises, but it sad for him that he was so generous with his promises and  steadfast in keeping them.