Shloka 38
Bhīṣmadeva’s Passing Away in the Presence of Lord Kṛṣṇa
शितविशिखहतो विशीर्णदंश: क्षतजपरिप्लुत आततायिनो मे । प्रसभमभिससार मद्वधार्थं स भवतु मे भगवान् गतिर्मुकुन्द: ॥ ३८ ॥
śita-viśikha-hato viśīrṇa-daṁśaḥ kṣataja-paripluta ātatāyino me prasabham abhisasāra mad-vadhārthaṁ sa bhavatu me bhagavān gatir mukundaḥ
ขอให้พระกฤษณะ องค์พระผู้เป็นเจ้าผู้ประทานความหลุดพ้น จงเป็นจุดหมายปลายทางสูงสุดของข้าพเจ้า ในสนามรบ พระองค์ทรงพุ่งเข้าหาข้าพเจ้าด้วยความโกรธจากบาดแผลของลูกธนู เกราะของพระองค์แตกกระจาย และพระวรกายอาบไปด้วยเลือด
The dealings of Lord Kṛṣṇa and Bhīṣmadeva on the Battlefield of Kurukṣetra are interesting because the activities of Lord Śrī Kṛṣṇa appeared to be partial to Arjuna and at enmity with Bhīṣmadeva; but factually all this was especially meant to show special favor to Bhīṣmadeva, a great devotee of the Lord. The astounding feature of such dealings is that a devotee can please the Lord by playing the part of an enemy. The Lord, being absolute, can accept service from His pure devotee even in the garb of an enemy. The Supreme Lord cannot have any enemy, nor can a so-called enemy harm Him because He is ajita, or unconquerable. But still He takes pleasure when His pure devotee beats Him like an enemy or rebukes Him from a superior position, although no one can be superior to the Lord. These are some of the transcendental reciprocatory dealings of the devotee with the Lord. And those who have no information of pure devotional service cannot penetrate into the mystery of such dealings. Bhīṣmadeva played the part of a valiant warrior, and he purposely pierced the body of the Lord so that to the common eyes it appeared that the Lord was wounded, but factually all this was to bewilder the nondevotees. The all-spiritual body cannot be wounded, and a devotee cannot become the enemy of the Lord. Had it been so, Bhīṣmadeva would not have desired to have the very same Lord as the ultimate destination of his life. Had Bhīṣmadeva been an enemy of the Lord, Lord Kṛṣṇa could have annihilated him without even moving. There was no need to come before Bhīṣmadeva with blood and wounds. But He did so because the warrior devotee wanted to see the transcendental beauty of the Lord decorated with wounds created by a pure devotee. This is the way of exchanging transcendental rasa, or relations between the Lord and the servitor. By such dealings both the Lord and the devotee become glorified in their respective positions. The Lord was so angry that Arjuna checked Him when He was moving towards Bhīṣmadeva, but in spite of Arjuna’s checking, He proceeded towards Bhīṣmadeva as a lover goes to a lover, without caring for hindrances. Apparently His determination was to kill Bhīṣmadeva, but factually it was to please him as a great devotee of the Lord. The Lord is undoubtedly the deliverer of all conditioned souls. The impersonalists desire salvation from Him, and He always awards them according to their aspiration, but here Bhīṣmadeva aspires to see the Lord in His personal feature. All pure devotees aspire for this.
FAQs
Bhishma fixes his mind on Mukunda, praying that Krishna—remembered through His divine actions—be his ultimate refuge, showing that remembrance of the Lord at life’s end leads the soul toward liberation.
On the Kurukshetra battlefield, Krishna broke His own vow to protect His devotee Arjuna, charging toward Bhishma; Bhishma cherishes this intimate, devotee-centered act of the Lord and recalls it in prayer.
Practice seeing Krishna’s protection and grace even in intense trials, and cultivate steady remembrance (smarana) through prayer and devotion so that the mind naturally turns to Him in critical moments.