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Shloka 89

Bhīṣma’s Śara-śayyā Stuti to Vāsudeva and Yogic Preparation for Dehotsarga

Body-Relinquishment

दिवं ते शिरसा व्याप्तं पद्भ्यां देवी वसुन्धरा । विक्रमेण त्रयो लोका: पुरुषोडसि सनातन:,स्वर्गलोक आपके मस्तकसे, पृथ्वीदेवी आपके पैरोंसे और तीनों लोक आपके तीन पगोंसे व्याप्त हैं, आप सनातन पुरुष हैं

divaṁ te śirasā vyāptaṁ padbhyāṁ devī vasundharā | vikrameṇa trayo lokāḥ puruṣo ’si sanātanaḥ ||

Langit diliputi oleh kepala-Mu; Dewi Bumi oleh kaki-Mu; dan dengan langkah-Mu tiga alam dipenuhi. Engkaulah Purusha yang kekal.

दिवम्heaven
दिवम्:
Karma
TypeNoun
Rootदिव् (दिव्/द्यौः) (प्रातिपदिक: दिव/द्यौ)
FormFeminine, Accusative, Singular
तेof you/your
ते:
Sambandha
TypePronoun
Rootयुष्मद्
Form—, Genitive, Singular
शिरसाby (your) head
शिरसा:
Karana
TypeNoun
Rootशिरस्
FormNeuter, Instrumental, Singular
व्याप्तम्pervaded/covered
व्याप्तम्:
TypeVerb
Rootव्याप् (धातु) → व्याप्त (क्त)
FormNeuter, Nominative/Accusative, Singular
पद्भ्याम्by (your) two feet
पद्भ्याम्:
Karana
TypeNoun
Rootपद्
FormNeuter, Instrumental, Dual
देवीthe goddess
देवी:
Karta
TypeNoun
Rootदेवी
FormFeminine, Nominative, Singular
वसुन्धराthe Earth
वसुन्धरा:
Karta
TypeNoun
Rootवसुन्धरा
FormFeminine, Nominative, Singular
विक्रमेणby (your) stride/step
विक्रमेण:
Karana
TypeNoun
Rootविक्रम
FormMasculine, Instrumental, Singular
त्रयःthree
त्रयः:
Visheshana
TypeAdjective
Rootत्रि
FormMasculine, Nominative, Plural
लोकाःworlds
लोकाः:
Karta
TypeNoun
Rootलोक
FormMasculine, Nominative, Plural
पुरुषःthe Person (Supreme Being)
पुरुषः:
Karta
TypeNoun
Rootपुरुष
FormMasculine, Nominative, Singular
उदासिyou are
उदासि:
TypeVerb
Rootअस् (धातु)
FormPresent, Second, Singular, Parasmaipada
सनातनःeternal
सनातनः:
Visheshana
TypeAdjective
Rootसनातन
FormMasculine, Nominative, Singular

भीष्म उवाच

B
Bhishma
H
Heaven (Diva/Swarga)
E
Earth (Vasundhara)
T
Three worlds (Trailokya)
E
Eternal Purusha (Supreme Person)

Educational Q&A

The verse teaches the Lord’s cosmic pervasiveness and eternal nature: all realms—heaven, earth, and the three worlds—are contained within and sustained by the supreme Purusha, implying that dharma ultimately rests on that transcendent foundation.

In Shanti Parva, Bhishma is instructing and elevating Yudhishthira through teachings on dharma; here he offers a hymn-like praise identifying the supreme being as all-encompassing, using imagery of head, feet, and the famed ‘three strides’ that cover the worlds.