Krishna's Meditation on Bhishma; the Chariot Is Readied

Verse 1 (12.45.1)

किमिदं परमाश्चर्यं ध्यायस्यमितविक्रम । कच्चिल्लोकत्रयस्यास्य स्वस्ति लोकपरायण ॥

kimidaṃ paramāścaryaṃ dhyāyasyamitavikrama | kaccillokatrayasyāsya svasti lokaparāyaṇa

What is this great marvel, O Krishna of boundless valor, that you sit lost in meditation? I trust all is well with these three worlds, O refuge of the worlds.

Verse 2 (12.45.2)

इन्द्रियाणि मनश्चैव बुद्धौ संवेशितानि ते । चतुर्थं ध्यानमार्गं त्वमालम्ब्य पुरुषर्षभ । अपक्रान्तो यतो जीवस्तेन मे विस्मितं मनः ॥

indriyāṇi manaścaiva buddhau saṃveśitāni te | caturthaṃ dhyānamārgaṃ tvamālambya puruṣarṣabha | apakrānto yato jīvastena me vismitaṃ manaḥ

Your senses and your mind have been gathered into your intellect; having taken the fourth path of meditation, O best of men, you have gone beyond the state in which the living self abides, and so my mind is filled with wonder.

Note on the text: Removed stray wiki marks (backtick and apostrophe) around the first line. The first line (indriyāṇi manaś caiva buddhau saṃveśitāni te) is the CE's 12.46.4a, here printed before the CE's 12.46.2a-c (the next two lines, caturthaṃ dhyānamārgam ...); the CE's verse 4 itself appears, in vulgate wording, as verse 4 below. ce_ref is that of the CE verse holding the last two lines (the first line is mapped to 12.46.4a).

Verse 3 (12.45.3)

निगृहीतो हि वायुस्ते पञ्चकर्मा शरीरगः । इन्द्रियाणि च सर्वाणि मनसि स्थापितानि ते ॥

nigṛhīto hi vāyuste pañcakarmā śarīragaḥ | indriyāṇi ca sarvāṇi manasi sthāpitāni te

The breath of five functions that moves within your body is held in check, and all your senses have been set in the mind.

Verse 4 (12.45.4)

वाक्च सत्वं च गोविन्द बुद्धौ संवेशितानि ते । सर्वे चैव गुणा देवाः क्षेत्रज्ञे ते निवेशिताः ॥

vākca satvaṃ ca govinda buddhau saṃveśitāni te | sarve caiva guṇā devāḥ kṣetrajñe te niveśitāḥ

Speech and mind, O Govinda, have been merged into your intellect, and all the qualities, the divinities of the senses, have been placed in the knower of the field within you.

Note on the text: Vulgate wording of CE 12.46.4 (CE: indriyāṇi manaś caiva buddhau saṃveśitāni te / sarvaś caiva gaṇo deva kṣetrajñe te niveśitaḥ); not matched automatically because the words differ (the CE's first line is also printed as the first line of verse 2).

Verse 5 (12.45.5)

नेङ्गन्ति तव रोमाणि स्थिरा बुद्धिस्तथा मनः । काष्ठकुड्यशिलाभूतो निरीहश्चासि माधव ॥

neṅganti tava romāṇi sthirā buddhistathā manaḥ | kāṣṭhakuḍyaśilābhūto nirīhaścāsi mādhava

The hairs of your body do not stir; your intellect and mind are steady; you have become like wood, a wall or a stone, motionless and without desire to act, O Madhava.

Verse 6 (12.45.6)

यथा दीपो निवातस्थो निरिङ्गो ज्वलतेऽच्युत । तथाऽसि भगवन्देव निश्चलो योगनिश्चयात् ॥

yathā dīpo nivātastho niriṅgo jvalate'cyuta | tathā'si bhagavandeva niścalo yoganiścayāt

As a lamp standing in a windless place burns without flickering, O Achyuta, so you, O divine Lord, stand unmoving in your firm resolve of yoga.

Note on the text: Corrected भगवन्देन → भगवन्देव (misprint in Wikisource; CE 12.46.6c reads bhagavan deva). The second line (योगनिश्चयात्) is the vulgate's own reading (CE: dṛḍhaniścayaḥ).

Verse 7 (12.45.7)

यदि श्रोतुमिहार्हामि न रहस्यं च ते यदि । छिन्धि मे संशयं देव प्रपन्नायाभियाचते ॥

yadi śrotumihārhāmi na rahasyaṃ ca te yadi | chindhi me saṃśayaṃ deva prapannāyābhiyācate

If I am fit to hear it, and if it is no secret of yours, then dispel my doubt, O God; I have come to you for refuge and I beg it of you.

Verse 8 (12.45.8)

त्वं हि कर्ता विकर्ता च त्वं क्षरश्चाक्षरश्च ह । अनादिनिधनो ह्याद्यस्त्वमेकः पुरुषोत्तम ॥

tvaṃ hi kartā vikartā ca tvaṃ kṣaraścākṣaraśca ha | anādinidhano hyādyastvamekaḥ puruṣottama

You are the maker and the unmaker; you are the perishable and the imperishable; without beginning or end, the primal one, you alone, O Supreme Person.

Verse 9 (12.45.9)

त्वं प्रपन्नाय भक्ताय शिरसा प्रणताय च । ध्यानस्यास्य यथातत्त्वं ब्रूहि धर्मभृतां वर ॥

tvaṃ prapannāya bhaktāya śirasā praṇatāya ca | dhyānasyāsya yathātattvaṃ brūhi dharmabhṛtāṃ vara

To me, who have taken refuge in you, who am devoted to you and have bowed my head before you, tell the truth of this meditation, O best of the upholders of dharma.

Verse 10 (12.45.10)

ततः स्वगोचरे न्यस्य मनोबुद्धीन्द्रियाणि च । स्मितपूर्वमुवाचेदं भगवान्वासवानुजः ॥

tataḥ svagocare nyasya manobuddhīndriyāṇi ca | smitapūrvamuvācedaṃ bhagavānvāsavānujaḥ

Then, having set his mind, intellect and senses back in their own places, the Lord, the younger brother of Indra, spoke these words with a smile.

Note on the text: Speaker changed from Yudhishthira (carried over from the heading at verse 1) to Vaishampayana: this verse is narration; the CE heads it vaiśaṃpāyana uvāca.

Verse 11 (12.45.11)

शरतल्पगतो भीष्मः शाम्यन्निव हुताशनः । मां ध्याति पुरुषव्याघ्रस्ततो मे तद्गतं मनः ॥

śaratalpagato bhīṣmaḥ śāmyanniva hutāśanaḥ | māṃ dhyāti puruṣavyāghrastato me tadgataṃ manaḥ

Bhishma, lying on his bed of arrows and dying down like a fire, is thinking of me, O tiger among men; therefore my mind had gone to him.

Verse 12 (12.45.12)

यस्य ज्यातलनिर्घोषं विस्फूर्जितमिवाशनेः । न सहेद्देवराजोऽपि तमस्मि मनसा गतः ॥

yasya jyātalanirghoṣaṃ visphūrjitamivāśaneḥ | na saheddevarājo'pi tamasmi manasā gataḥ

I had gone in mind to him whose bowstring's twang, like the crash of a thunderbolt, even the king of the gods could not bear.

Verse 13 (12.45.13)

येनाभिजित्य तरसा समस्तं राजमण्डलम् । ऊढास्तिस्रः पुरा कन्यास्तमस्मि मनसा गतः ॥

yenābhijitya tarasā samastaṃ rājamaṇḍalam | ūḍhāstisraḥ purā kanyāstamasmi manasā gataḥ

I had gone in mind to him who, having swiftly conquered the whole circle of kings, long ago carried off three maidens.

Verse 14 (12.45.14)

त्रयोविंशतिरात्रं यो योधयामास भार्गवम् । न च रामेण निस्तीर्णस्तमस्मि मनसा गतः ॥

trayoviṃśatirātraṃ yo yodhayāmāsa bhārgavam | na ca rāmeṇa nistīrṇastamasmi manasā gataḥ

I had gone in mind to him who fought the descendant of Bhrigu for twenty-three nights and was not overcome by Rama.

Verse 15 (12.45.15)

यं गङ्गा गर्भविधिना धारयामास भारतम् । वसिष्ठशिष्यं तं तात गतोऽस्मि मनसा नृप ॥

yaṃ gaṅgā garbhavidhinā dhārayāmāsa bhāratam | vasiṣṭhaśiṣyaṃ taṃ tāta gato'smi manasā nṛpa

I had gone in mind to him whom Ganga bore in her womb, the Bharata, the disciple of Vasishtha, dear one, O king.

Verse 16 (12.45.16)

दिव्यास्त्राणि महातेजा यो धारयति बुद्धिमान् । साङ्गांश्च चतुरो वेदांस्तमस्मि मनसा गतः ॥

divyāstrāṇi mahātejā yo dhārayati buddhimān | sāṅgāṃśca caturo vedāṃstamasmi manasā gataḥ

I had gone in mind to the wise and mighty one who bears the divine weapons and the four Vedas together with their limbs.

Verse 17 (12.45.17)

रामस्य दयितं शिष्यं जामदग्न्यस्य पाण्डव । आधारं सर्वविद्यानां तमस्मि मनसा गतः ॥

rāmasya dayitaṃ śiṣyaṃ jāmadagnyasya pāṇḍava | ādhāraṃ sarvavidyānāṃ tamasmi manasā gataḥ

I had gone in mind to the beloved disciple of Rama, son of Jamadagni, O Pandava, the foundation of all branches of knowledge.

Note on the text: Corrected सर्व्रविद्यानां → सर्वविद्यानां (misprint in Wikisource; stray conjunct; CE 12.46.17c sarvavidyānāṃ).

Verse 18 (12.45.18)

एकीकृत्येन्द्रियग्रामं मनः संयम्य मेधया । शरणं मामुपागच्छत्ततो मे तद्गतं मनः ॥

ekīkṛtyendriyagrāmaṃ manaḥ saṃyamya medhayā | śaraṇaṃ māmupāgacchattato me tadgataṃ manaḥ

Gathering the host of his senses into one and restraining his mind with his understanding, he came to me for refuge; therefore my mind had gone to him.

Note on the text: Removed stray wiki marks (backtick, apostrophe, doubled danda) around the verse; the page prints it in quotes as an interpolated verse, but it is present in the CE (12.46.18).

Verse 19 (12.45.19)

स हि भूतं भविष्यच्च भवच्च भरतर्षभ । वेत्ति धर्मविदां श्रेष्ठस्तमस्मि मनसा गतः ॥

sa hi bhūtaṃ bhaviṣyacca bhavacca bharatarṣabha | vetti dharmavidāṃ śreṣṭhastamasmi manasā gataḥ

For he knows what has been, what will be and what is, O best of the Bharatas, the foremost of those who know dharma; I had gone in mind to him.

Note on the text: Vulgate wording of CE 12.46.19 (CE: sa hi bhūtaṃ ca bhavyaṃ ca bhavac ca puruṣarṣabha / vetti dharmabhṛtāṃ śreṣṭhas tato me tadgataṃ manaḥ); not matched automatically because the second line differs.

Verse 20 (12.45.20)

तस्मिन्हि पुरुषव्याघ्रे शान्ते भीष्मे महात्मनि । भविष्यति मही पार्थ नष्टचन्द्रेव शर्वरी ॥

tasminhi puruṣavyāghre śānte bhīṣme mahātmani | bhaviṣyati mahī pārtha naṣṭacandreva śarvarī

When that tiger among men, the great-souled Bhishma, is stilled, the earth, O Partha, will be like a night when the moon is lost.

Verse 21 (12.45.21)

तद्युधिष्ठिर गाङ्गेयं भीष्मं भीमपराक्रमम् । अभिगम्योपसंगृह्य पृच्छ यत्ते मनोगतम् ॥

tadyudhiṣṭhira gāṅgeyaṃ bhīṣmaṃ bhīmaparākramam | abhigamyopasaṃgṛhya pṛccha yatte manogatam

Therefore, Yudhishthira, go to Bhishma, the son of Ganga, of fearsome might; approach him, pay him homage, and ask what is in your mind.

Verse 22 (12.45.22)

चातुर्विद्यं चातुर्होत्रं चातुराश्रम्यमेव च । राजधर्मांश्च निखिलान्पृच्छैनं पृथिवीपते ॥

cāturvidyaṃ cāturhotraṃ cāturāśramyameva ca | rājadharmāṃśca nikhilānpṛcchainaṃ pṛthivīpate

Ask him, O lord of the earth, about the fourfold knowledge, the rite of the four priests, the four stages of life, and all the duties of kings.

Note on the text: Corrected राजधर्मांश्चि → राजधर्मांश्च (misprint in Wikisource; stray vowel sign). The second line is a vulgate variant of CE 12.46.22c (CE: cāturvarṇyasya dharmaṃ ca pṛcchainaṃ pṛthivīpate).

Verse 23 (12.45.23)

तस्मिन्नस्तमिते भीष्मे कौरवाणां धुरंधरे । ज्ञानान्यल्पीभविष्यन्ति तस्मात्त्वां चोदयाम्यहम् ॥

tasminnastamite bhīṣme kauravāṇāṃ dhuraṃdhare | jñānānyalpībhaviṣyanti tasmāttvāṃ codayāmyaham

When Bhishma, who bears the burden of the Kauravas, has set, knowledge will dwindle; that is why I urge you.

Note on the text: Corrected धुंरधरे → धुरंधरे (misprint in Wikisource; anusvara misplaced; CE 12.46.23a dhuraṃdhare).

Verse 24 (12.45.24)

तच्छ्रुत्वा वासुदेवस्य तथ्यं वचनमुत्तमम् । साश्रुकण्ठः स धर्मज्ञो जनार्दनमुवाच ह ॥

tacchrutvā vāsudevasya tathyaṃ vacanamuttamam | sāśrukaṇṭhaḥ sa dharmajño janārdanamuvāca ha

Hearing these true and excellent words of Vasudeva, the king, who knew dharma, his throat choked with tears, spoke to Janardana.

Note on the text: Speaker changed from Vasudeva (heading carried over from verse 11) to Vaishampayana: this verse is narration (the king speaks to Janardana).

Verse 25 (12.45.25)

यद्भवानाह भीष्मस्य प्रभावं प्रति माधव । तथा तन्नात्र संदेहो विद्यते मम माधव ॥

yadbhavānāha bhīṣmasya prabhāvaṃ prati mādhava | tathā tannātra saṃdeho vidyate mama mādhava

What you say about Bhishma's power, Madhava, is so; I have no doubt of it, Madhava.

Note on the text: Speaker changed from Vasudeva to Yudhishthira: verses 25-30 are Yudhishthira's reply, introduced by verse 24; the page prints no heading for him here.

Verse 26 (12.45.26)

महाभाग्यं च भीष्मस्य प्रभावश्च महाद्युते । श्रुतं मया कथयतां ब्राह्मणानां महात्मनाम् ॥

mahābhāgyaṃ ca bhīṣmasya prabhāvaśca mahādyute | śrutaṃ mayā kathayatāṃ brāhmaṇānāṃ mahātmanām

O greatly radiant one, I too have heard of Bhishma's high fortune and power from the great-souled Brahmins as they told of it.

Verse 27 (12.45.27)

भवांश्च कर्ता लोकानां यद्ब्रवीत्यरिसूदन । तथा तदनभिध्येयं वाक्यं यादवनन्दन ॥

bhavāṃśca kartā lokānāṃ yadbravītyarisūdana | tathā tadanabhidhyeyaṃ vākyaṃ yādavanandana

And whatever you say, slayer of foes, you who are the maker of the worlds, that word is beyond question, O joy of the Yadavas.

Note on the text: Corrected तद्रनभिध्येयं → तदनभिध्येयं (misprint in Wikisource; stray र; CE 12.46.27c tad anabhidhyeyaṃ).

Verse 28 (12.45.28)

यदि त्वनुग्रहवती बुद्धिस्ते मयि माधव । त्वामग्रतः पुरस्कृत्य भीष्मं यास्यामहे वयम् ॥

yadi tvanugrahavatī buddhiste mayi mādhava | tvāmagrataḥ puraskṛtya bhīṣmaṃ yāsyāmahe vayam

If your mind is gracious toward me, Madhava, we shall go to Bhishma with you at our head.

Verse 29 (12.45.29)

आवृत्ते भगवत्यर्के स हि लोकान्गमिष्यति । त्वद्दर्शनं महाबाहो तस्मादर्हति कौरवः ॥

āvṛtte bhagavatyarke sa hi lokāngamiṣyati | tvaddarśanaṃ mahābāho tasmādarhati kauravaḥ

When the blessed sun has turned back, he will depart to the worlds; therefore, O mighty-armed one, the Kuru elder deserves the sight of you.

Verse 30 (12.45.30)

तव ह्याद्यस्य देवस्य क्षरस्यैवाक्षरस्य च । दर्शनं त्वस्य लाभः स्यात्त्वं हि ब्रह्ममयो निधिः ॥

tava hyādyasya devasya kṣarasyaivākṣarasya ca | darśanaṃ tvasya lābhaḥ syāttvaṃ hi brahmamayo nidhiḥ

For the sight of you, the primal god, the perishable and the imperishable, would be a gain to him; for you are a treasure made of Brahman.

Verse 31 (12.45.31)

श्रुत्वैवं धर्मराजस्य वचनं मधुसूदनः । पार्श्वस्थं सात्यकिं प्राह रथो मे युज्यतामिति ॥

śrutvaivaṃ dharmarājasya vacanaṃ madhusūdanaḥ | pārśvasthaṃ sātyakiṃ prāha ratho me yujyatāmiti

Hearing the king of dharma speak thus, Madhusudana said to Satyaki, who stood beside him, "Let my chariot be yoked."

Verse 32 (12.45.32)

सात्यकिस्त्वाशु निष्क्रम्य केशवस्य समीपतः । दारुकं प्राह कृष्णस्य युज्यतां रथ इत्युत ॥

sātyakistvāśu niṣkramya keśavasya samīpataḥ | dārukaṃ prāha kṛṣṇasya yujyatāṃ ratha ityuta

Satyaki quickly went out from Keshava's presence and said to Daruka, "Let Krishna's chariot be yoked."

Verse 33 (12.45.33)

स सात्यकेराशु वचो निशम्य । रथोत्तमं काञ्चनभूषिताङ्गम् । मसारगल्वर्कमयैर्विभङ्गै । र्विभूषितं हेमनिबद्धचक्रम् ॥

sa sātyakerāśu vaco niśamya | rathottamaṃ kāñcanabhūṣitāṅgam | masāragalvarkamayairvibhaṅgai | rvibhūṣitaṃ hemanibaddhacakram

Hearing Satyaki's swift words, Daruka made ready the finest of chariots, its body adorned with gold, decked with fittings of emerald, moonstone and sunstone, its wheels bound with gold,

Verse 34 (12.45.34)

दिवाकरांशुप्रभमाशुगामिनं । विचित्रनानामणिभूषितान्तरम् । नवोदितं सूर्यमिव प्रतापिनं । विचित्रतार्क्ष्यध्वजिनं पताकिनम् ॥

divākarāṃśuprabhamāśugāminaṃ | vicitranānāmaṇibhūṣitāntaram | navoditaṃ sūryamiva pratāpinaṃ | vicitratārkṣyadhvajinaṃ patākinam

radiant like the rays of the sun and swift in its course, its interior adorned with many kinds of jewels, blazing like the newly risen sun, bearing a banner of the wondrous Tarkshya (Garuda) and pennons,

Verse 35 (12.45.35)

सुग्रीवशैब्यप्रमुखैर्वराश्वै । र्मनोजवैः काञ्चनभूषिताङ्गैः । संयुक्तमावेदयदच्युताय । कृताञ्जलिर्दारुको राजसिंह ॥

sugrīvaśaibyapramukhairvarāśvai | rmanojavaiḥ kāñcanabhūṣitāṅgaiḥ | saṃyuktamāvedayadacyutāya | kṛtāñjalirdāruko rājasiṃha

yoked with excellent horses, foremost among them Sugriva and Shaibya, swift as thought and with bodies adorned with gold; Daruka, with joined palms, reported it to Achyuta, O lion among kings.

Note on the text: Corrected सुग्रीवशैब्यप्रप्नुखैर्वराश्वै → सुग्रीवशैब्यप्रमुखैर्वराश्वै (misprint in Wikisource: प्रप्नुखैः for प्रमुखैः; CE 12.46.35a pramukhair).