Devavratha became Bhishma after he took bhishana pratigya ('terrible oath') — vow of life-long celibacy
Thursday 5 December 2019
Sunday 1 December 2019
Yama Gita
Muni Maitreya asked Maharshi Parashara whether there could be any escape route by which a human being could possibly avoid facing Yama Dharma Raja after the termination of one’s life!
Maharshi replied that Nakula of Pandava Brothers of Maha Bharata fame also enquired of a similar question from Bhishma the Grand Father of Pandava-Kaurava brothers.
Bhishma’s reply was in the form of an illustration about a Brahmana in Kaling Desha who met Bhishma once. The Brahmana cited the example of a Jatismara Muni who retained the knowledge of his previous birth. The Brahmana was convinced that the Jatismara Muni was genuine as he asked the Muni of searching questions and received correct answers. The Brahmana then quoted the Jatismara Muni about an incident when one Yama duta as taking away a just dead soul, Yama Raja secretly conveyed to his Yama Duta that if there were a Vishnu Bhakta he should not be taken into Yamaloka and that was the instruction received from his Authorities! Yama was reported to have stated that Brahma appointed him (Yama)as the authority to decide on the Paap-Punya account of all kinds of Beings except the devotees of Bhagavan Janardana. Yama was reported to have told the Yamaduta as follows:
Ahamamara varaarchinena Dhaatraa Yama iti Lokahitaahitey niyuktah,
Hariguruvashagosmi na swatantrah, prabhavati samyamena mamaapi Vishnuh/
( I was appointed by Vidhata as Yama to assess the accounts of Paapa-Punyas of various Beings, but am in the over-all control of Bhagavan Vishnu and certainly not independent to take actions on my own.) The Yamaduta argued with Yama as to why he should be reponsible for Vishnu! Yama Raja then replied:
Na chalati nija varna dharmato yah samamatiraatma suhrud vipaksha pakshey,
na harati na cha hanti kinchiducchhaih sitamanasam tamavehi Vishnu bhaktam/
Kalikalushamalena yasya naatmaa vimala matermalinikrutastamenam,
Manasi kruta Janaardanam Manushyam satatamavehi Harerateeva bhaktam/
Kanakamapi rahasyavekshya buddhyaa trunamiva yassamavaiti vai paraswam,
Bhavati cha Bhagatanyananya chetaah Purushavaram tamavehi Vishnu bhaktam/
Sphatika giri shilaamalah kka Vishnurmanasi Nrunaam kka cha matsaraadi doshah,
Na hi tuhini mayukha rashmi punjey bhavati Hutaashana deeptijah prataapah/
Vimalamatira matsarah prashaantashashuchi charitokhila satvamitra bhutah,
Priyahita vachanostamaanamaayo vasati sadaa hridi tasya Vaasudevah/
Vasati hridi sanaatanecha tasmin bhavati pumanjagatesya sowmya rupah,
Kshitirasamati ramyamaatmanonantah kathayati chaaruta yaiva shaalapotah/
Yamaniyamavidhuta kalmashaanaamanudina machyutasatthamaana maanasaanaam,
Apagatamadamaana matsaraanaamtwajabhatadooratarena Maanavaanaam/
Hridiyadi Bhagavaananaadiraastey Harirasi shankha gadaadharovyayaatmaa,
Tadaghamagha Vidhaata katru bhinnamBhavatikathamsatichaandhakaaramarkai/
Haratiparadhanam-nihanijantun-vadati-tathaanruta nishthuraani yascha,
Ashubha janita durmadasya pumsah kalushamateyrmudasya tasya naasthanantah/
Na sahati paraspadam vinindaam kalushamatih kurutey sataama saadhuh/
Na yajati na dadaati yascha santam Manasi na tasya Janaardanoghamasya/
Parama suhrudi baandhaveykalatrey sutatanayaa Pitru Maatru bhrutyavargye,
Shathamatirupayaati yortha trishnaam-tamamaghachestamavehinaasya-Bhaktam/
Ashubhamatirasat-pravrutti saktta satatamanaarya kusheela sangamattah,
Anudina kruta paapabandha yuktah Purusha-pashoorna hi Vaasudeva bhaktah/
Sakalamidamaham cha Vaasudevah ParamaPumaanparameswarassa Ekaha,
Iti Matirachalaa bhavanyanantey hridaya gatey vraja taanvihaaya duraarat/
Kamalanayana VaasudevaVishno dharani dharaatyuchyuta shankha chakrapaaney,
Bhava sharanamitiryanti ye vai, twaja bhata dooratarena taanapaapaan/
Vasanti Manasi yasya sovyayaatmaa Purusha Varasya na tasasya drishtipaatey,
Tava Gati Ratha vaa Maamaasti chakra pratihata Veerya Balasya sonyalokyah/
( That person who does not leave his Varna Dharma, who treats one’s own friend or foe on the same footing, who would never steal money or other’s possessions, who would never harm nor hurt others, does not harbour extra favour or hatred on any person and retains equanimity in respect of one and all is defined as Vishnu-Bhakta. A person who keeps his conscience clear and is not ruffled by Kali-kalmasha or tainted thinking but keeps Janardana in his heart always steadily is called a Vishnu-Bhatka. After all where is a crystal-clear mind and where is a prejudiced mind full of likings and dislikes! Could the coolness of Chandra and the unbearable heat generated by Fire are ever comparable! It is in that person who has a clean conscience, devoid of jealousy and wrath, always peaceful, pure hearted, friendly and considerate to one and all, helpful with spontaneity, straight forward without being hurtful of others and being compassionate that Vaasudeva likes to reside always.It is in that person’s heart that an objective feeling predominates just as a well structured and attractive Shaala Vriksha minimises its own beauty and impressiveness but sincerely appreciates the features and presentability of other trees around.
Yama Doota! Please keep off from that person who practises Yama and Niyama or Physical Control and Regulation seeking to minimise, if not uproot,the sins already committed ; do keep aloof from whom who is not affected by superior feelings, social consciousness, and pride and prejudices. If a person who has always embedded the Grand Form of Vishnu with four hands, Gada-Sharanga-Chakra and Shankhu in his heart and soul should in fact be run away from. Could one ever think of a situation when Surya Bhagavan is existent in his glory and darkness could ever prevail! But never ever spare those Beings who steal, hurt others, converse ill of others, and practise evil deeds, cannot tolerate improvement of others, are critial of fellow beings, offend the virtuous, the poor, and helpless; insult Sadhus, women, children and the ‘Anga Viheena’and mentally unsound. Also never ever spare the sinners who seldom perform charity to the needy. Run after those Durbuddhis who have no consideration to friends, relatives, women and children, servants, and even parents and family members out of concern for monetary consideration, social status, false dignity and selfishness! Those human beings who are seemingly righteous and upright but basically immoral and dishonest are worse than openly cruel and declared offendersand they are cunning and schemy and such pretentious fakes are more dangerous than straight criminals and Yamadutaas ought to be able to identify them with insight and discretion! Also there are ‘ Nara rupa Pashus’ or Humans with animal instincts and they too should be segregated by Yamadutaas. At the same time, those who realise that the whole world is a reflection of Vaasudeva himself and worship Him with one’s own inner consiousness must be kept far away from the Yamadutas as they are recognised by the shields of Vishnu Bhakti and such devotees hail Paramatma by their salutations saying:“Hey Kamala Nayana! Vaasudeva! Vishno! Dharanidhara! Achuta! Shankha Chakra paaney! Do save us!’’Remember such sacred persons are distinct and distinguished and indiscretions on the part of Yamadutaas oy Yamadharma Raja would not be condoned easily as such Bhaktaas must be very carefully directed to Vaikuntha!)
Such was the explanation given by the Jaatasmira Kalinga Brahmana about his own experience of Dharma Raja conversing with Yama Dutaas and Bhishma quoted the Brahmana’s serious and secret talk to Nakula of Pandavas; Maharshi Parashara thus replied to Muni Maitreya and assured that a genuine Vishnu Bhakta need not be unnecessarily rattled as to how he would avoid Naraka Darshana! Kinkaraah paasha dandaascha na Yamo cha Yaatanaah, Samarthaastasya yasaatamaa Keshavaalambanassadaa! (A devotee of Vishnu whose heart is saturated by Bhagavat Paaraayana would indeed be free from the fears of Yama, Yamadutaas, Yama paasha, Yama danda or Yama yatana!)
Source
http://www.kamakoti.org/kamakoti/vishnupurana/bookview.php?chapnum=11
https://www.google.com/search?q=yamo+gita
Guest
“Oh Dharmaja! nothing is impossible for a virtuous man having determination of mind. In this connection I narrate a story:
In the past, there was a called Duryodhana. River Narmada fell in love with him. River Narmada, in human form, married him. They begot a beautiful daughter called Sudarsana. Her father worships Agni daily. He deputed Sudarsana to look after his needs at the time of worshipping Agni. While Sudarsana was moving around him, Agni fell in love with her. One day, Agni expressed his desire to marry her. She told Agni to approach her parents.
Duryodhana intended to perform one Yaga. At that time, he worshipped Brahmins and gave them alms. Agni, in the disguise of Brahmin, also stood in the que to receive alms. While Duryodhana offered alms to Agni he expressed his desire to marry his daughter. Duryodhana was reluctant to give his daughter to a poor brahmin. Agni grew angry. He reduced his flames during Yaga, inspite of chanting several Mantras. Agni expressed his desire to Ritviks to marry Sudarsana. Ritviks informed Duryodhana about Agni’s desire.
“Oh what is this? Agni would have exprssed his desire directly to me. I thought he was a Brahmin. Tell Agni I am agreeable.” said Duryodhana.
Later Sudarsana was given in marriage to Agni. Agni and Sudarsana begot a son called Sudarsana. After marriage, Sudarsana begot a son called Oghavanta. Oghavanta begot a son and daughter called Ogharadha and Oghavati respectively. Oghavati attained marriageable age.
Oghavathi was given in marriage to Sudarsana, who is no other than her grand father. After marriage, Sudarsana took a vow that he will conquer death while adopting Grihastha dharma. He was living at Kurushetra along with his wife, Oghavati. One day, Sudarsana told his wife Oghavati: “I like worshipping guests. Whether I am in the house or not, you have to receive and worship guests on my behalf. The Grihasthas attain greater regions when they satisfy their guests, in full. Therefore, whatever be the desire of our guests, you have to fulfil it without hesitation. Following the footsteps of husband is the main virtue of the wife.” said Sudarsana.
Oghavati gladly accepted the words of her husband.
One day, Sudarsana went into forest to fetch fuel. At that time one guest arrived at their house. Oghavathi invited him and offered him water and fruits. After eating sumptuously, the guest asked her to share bed with him. He also warned her that satisfying the guest is the foremost duty of a Grihastu. Oghavathi requested the guest to have some other desire except sharing bed. The guest was adament and did not agree for anything except herself.
Oghavati remembered the words of her husband. If she accepts the desire of the guest, her chastity will be spoiled. If she refuses, it would amount to violating the command of her husband. At last she agreed to share bed with the guest. The guest took her inside.
At that time, Sudarsana arrived at the house and called his wife. There was no reply. The guest shut the mouth of Oghavati not to speak. Sudarsana repeatedly called his wife for which the guest replied: “You wife is attending on the guest. You know much better about honoring guests. Hence be patient. Dont be angry.” said the guest from inside.
“O great man! I am very happy that my wife is attending on the guest. Where the guests are satisfied fully, that house is purified. I will wait outside till the worship of guest is completed.” said Sudarsana.
Then a voice was heard from the sky: “Sudarsana is blessed. He is respected by one and all”.
At that time, the guest appeared in his splendid and glorious form. “O Sudarsana! I am Dharma Devata. (Deity of Dharma). I have come to test your mind and your devotion towards guests. Mruthyu is waiting to kill you whenever you transgress dharma. But you conquered Mruthyu. You have alrlelady conquered the six rivals viz., Kama, krodha, lobha, moha, mada and matsarya. Your wife is your virtuous follower. You both are eligible to go to higher regions with this physical body whenever you wish. With half of the power of your Tapas, your wife Oghavati transforms into a holy river and flows on this holy land. With the rest of the power of your Tapas, she remains with you in human form and serves you. My desire to share bed with your wife is all myth created to acclaim your greatness to the outside world. Your wife is pure and no harm is caused to the chastity of your wife. This is the truth.” so saying Dharma Devata disappeared.
O Dharmaja! this is the story of River Oghavati. There is no other Dharma to a Grihastu except worshipping his guests. “ said Bhishma.
Gathering of Sages at Bhismadev's Passing
Srimad-bhagavatam, 1:9:6
Parvata Muni: is considered to be one of the oldest sages. He is almost always a constant companion of Narada Muni. They are also spacemen competent to travel in the air without the help of any material vehicle. Parvata Muni is also a devarsi, or a great sage amongst the demigods, like Narada. He was present along with Narada at the sacrificial ceremony of Maharaja Janamejaya, son of Maharaja Pariksit. In this sacrifice all the snakes of the world were to be killed. Parvata Muni and Narada Muni are called Gandharvas also because they can travel in the air singing the glories of the Lord. Since they can travel in the air, they observed Draupadi's svayamvara ceremony (selecting of her own husband) from the air. Like Narada Muni, Parvata Muni also used to visit the royal assembly in the heaven of King Indra. As a Gandharva, sometimes he visited the royal assembly of Kuvera, one of the important demigods. Both Narada and Parvata were once in trouble with the daughter of Maharaja Srnjaya. Maharaja Srnjaya got the benediction of a son by Parvata Muni.
Narada Muni: is inevitably associated with the narrations of the Puranas. He is described in the Bhagavatam. In his previous life he was the son of a maidservant, but by good association with pure devotees he became enlightened in devotional service, and in the next life he became a perfect man comparable with himself only. In the Mahabharata his name is mentioned in many places. He is the principle devarsi, or the chief sage amongst the demigods. He is the son and disciple of Brahmaji, and from him the disciplic succession in the line of Brahma has been spread. He initiated Prahlada Maharaja, Dhruva Maharaja and many celebrated devotees of the Lord. He initiated even Vyasadeva, the author of the Vedic literatures, and from Vyasadeva, Madhvacarya was initiated, and thus the Madhva-sampradaya, in which the Gaudiya-sampradaya is also included, has spread all over the universe. Sri Caitanya Mahaprabhu belonged to this Madhva-sampradaya; therefore, Brahmaji, Narada, Vyasa, down to Madhva, Caitanya and the Gosvamis all belonged to the same line of disciplic succession. Naradaji has instructed many kings from time immemorial. In the Bhagavatam we can see that he instructed Prahlada Maharaja while he was in the womb of his mother, and he instructed Vasudeva, father of Krsna, as well as Maharaja Yudhisthira.
Dhaumya: A great sage who practiced severe penances at Utkocaka Tirtha and was appointed royal priest of the Pandava kings. He acted as the priest in many religious functions of the Pandavas (samskara), and also each of the Pandavas was attended by him at the betrothal of Draupadi. He was present even during the exile of the Pandavas and used to advise them in circumstances when they were perplexed. He instructed them how to live incognito for one year, and his instructions were strictly followed by the Pandavas during that time. His name is mentioned also when the general funeral ceremony was performed after the Battle of Kuruksetra. In the Anusasana-parva of Mahabharata (127.15-16), he gave religious instructions very elaborately to Maharaja Yudhisthira. He was actually the right type of priest of a householder, for he could guide the Pandavas on the right path of religion. A priest is meant for guiding the householder progressively in the right path of asrama-dharma, or the occupational duty of a particular caste. There is practically no difference between the family priest and the spiritual master. The sages, saints and brahmanas were especially meant for such functions.
Badarayana (Vyasadeva): He is known as Krsna, Krsna-dvaipayana, Dvaipayana, Satyavati-suta, Parasarya, Parasaratmaja, Badarayana, Vedavyasa, etc. He was the son of Mahamuni Parasara in the womb of Satyavati prior to her betrothal with Maharaja Santanu, the father of the great general Grandfather Bhismadeva. He is a powerful incarnation of Narayana, and he broadcasts the Vedic wisdom to the world. As such, Vyasadeva is offered respects before one chants the Vedic literature, especially the Puranas. Sukadeva Gosvami was his son, and rsis like Vaisampayana were his disciples for different branches of the Vedas. He is the author of the great epic Mahabharata and the great transcendental literature Bhagavatam. The Brahma-sutras--the Vedanta-sutras, or Badarayana-sutras--were compiled by him. Amongst sages he is the most respected author by dint of severe penances. When he wanted to record the great epic Mahabharata for the welfare of all people in the age of Kali, he was feeling the necessity of a powerful writer who could take up his dictation. By the order of Brahmaji, Sri Ganesaji took up the charge of noting down the dictation on the condition that Vyasadeva would not stop dictation for a moment. The Mahabharata was thus compiled by the joint endeavor of Vyasa and Ganesa.
By the order of his mother, Satyavati, who was later married to Maharaja Santanu, and by the request of Bhismadeva, the eldest son of Maharaja Santanu by his first wife, the Ganges, he begot three brilliant sons, whose names are Dhrtarastra, Pandu and Vidura. The Mahabharata was compiled by Vyasadeva after the Battle of Kuruksetra and after the death of all the heroes of Mahabharata. It was first spoken in the royal assembly of Maharaja Janamejaya, the son of Maharaja Pariksit.
Brhadasva: An ancient sage who used to meet Maharaja Yudhisthira now and then. First of all he met Maharaja Yudhisthira at Kamyavana. This sage narrated the history of Maharaja Nala. There is another Brhadasva, who is the son of the Iksvaku dynasty (Mahabharata, Vana-parva 209.4-5)
Bharadvaja: He is one of the seven great rsis and was present at the time of the birth ceremony of Arjuna. The powerful rsi sometimes undertook severe penances on the shore of the Ganges, and his asrama is still celebrated at Prayagadhama. It is learned that this rsi, while taking bath in the Ganges, happened to meet Ghrtaci, one of the beautiful society girls of heaven, and thus he discharged semen, which was kept and preserved in an earthen pot and from which Drona was born. So Dronacarya is the son of Bharadvaja Muni. Others say that Bharadvaja the father of Drona is a different person from Maharsi Bharadvaja. He was a great devotee of Brahma. Once he approached Dronacarya and requested him to stop the Battle of Kuruksetra.
Parasurama, or Renukasuta: He is the son of Maharsi Jamadagni and Srimati Renuka. Thus he is also known as Renukasuta. He is one of the powerful incarnations of God, and he killed the ksatriya community as a whole twenty-one times. With the blood of the ksatriyas he pleased the souls of his forefathers. Later on he underwent severe penances at the Mahendra Parvata. After taking the whole earth from the ksatriyas, he gave it in charity to Kasyapa Muni. Parasurama instructed the Dhanur-veda, or the science of fighting, to Dronacarya because he happened to be a brahmana. He was present during the coronation of Maharaja Yudhisthira, and he celebrated the function along with other great rsis.
Parasurama is so old that he met both Rama and Krsna at different times. He fought with Rama, but he accepted Krsna as the Supreme Personality of Godhead. He also praised Arjuna when he saw him with Krsna. When Bhisma refused to marry Amba, who wanted him to become her husband, Amba met Parasurama, and by her request only, he asked Bhismadeva to accept her as his wife. Bhisma refused to obey his order, although he was one of the spiritual masters of Bhismadeva. Parasurama fought with Bhismadeva when Bhisma neglected his warning. Both of them fought very severely, and at last Parasurama was pleased with Bhisma and gave him the benediction of becoming the greatest fighter in the world.
Vasistha: The great celebrated sage among the brahmanas, well known as the Brahmarsi Vasisthadeva. He is a prominent figure in both the Ramayana and Mahabharata periods. He celebrated the coronation ceremony of the Personality of Godhead Sri Rama. He was present also on the Battlefield of Kuruksetra. He could approach all the higher and lower planets, and his name is also connected with the history of Hiranyakasipu. There was a great tension between him and Visvamitra, who wanted his kamadhenu, wish-fulfilling cow. Vasistha Muni refused to spare his kamadhenu, and for this Visvamitra killed his one hundred sons. As a perfect brahmana he tolerated all the taunts of Visvamitra. Once he tried to commit suicide on account of Visvamitra's torture, but all his attempts were unsuccessful. He jumped from a hill, but the stones on which he fell became a stack of cotton, and thus he was saved. He jumped into the ocean, but the waves washed him ashore. He jumped into the river, but the river also washed him ashore. Thus all his suicide attempts were unsuccessful. He is also one of the seven rsis and husband of Arundhati, the famous star.
Indrapramada: Another celebrated rsi.
Trita: One of the three sons of Prajapati Gautama. He was the third son, and his other two brothers were known as Ekat and Dvita. All the brothers were great sages and strict followers of the principles of religion. By dint of severe penances they were promoted to Brahmaloka (the planet where Brahmaji lives). Once Trita Muni fell into a well. He was an organizing worker of many sacrifices, and as one of the great sages he also came to show respect to Bhismaji at his deathbed. He was one of the seven sages in the Varunaloka. He hailed from the Western countries of the world. As such, most probably he belonged to the European countries. At that time the whole world was under one Vedic culture.
Grtsamada: One of the sages of the heavenly kingdom. He was a close friend of Indra, the King of heaven, and was as great as Brhaspati. He used to visit the royal assembly of Maharaja Yudhisthira, and he also visited the place where Bhismadeva breathed his last. Sometimes he explained the glories of Lord Siva before Maharaja Yudhisthira. He was the son of Vitahavya, and he resembled in features the body of Indra. Sometimes the enemies of Indra mistook him to be Indra and arrested him. He was a great scholar of the Rg-veda, and thus he was highly respected by the brahmana community. He lived a life of celibacy and was powerful in every respect.
Asita: There was a king of the same name, but herein the Asita mentioned is the Asita Devala Rsi, a great powerful sage of the time. He explained to his father 1,500,000 verses from the Mahabharata. He was one of the members in the snake sacrifice of Maharaja Janamejaya. He was also present during the coronation ceremony of Maharaja Yudhisthira along with other great rsis. He also gave Maharaja Yudhisthira instructions while he was on the Anjana Hill. He was also one of the devotees of Lord Siva.
Kaksivan: One of the sons of Gautama Muni and the father of the great sage Candakausika. He was one of the members of Parliament of Maharaja Yudhisthira.
Atri: Atri Muni was a great brahmana sage and was one of the mental sons of Brahmaji. Brahmaji is so powerful that simply by thinking of a son he can have it. These sons are known as manasa-putras. Out of seven manasa-putras of Brahmaji and out of the seven great brahmana sages, Atri was one. In his family the great Pracetas were also born. Atri Muni had two ksatriya sons who became kings. King Arthama is one of them. He is counted as one of the twenty-one prajapatis. His wife's name was Anasuya, and he helped Maharaja Pariksit in his great sacrifices.
Kausika: One of the permanent rsi members in the royal assembly of Maharaja Yudhisthira. He sometimes met Lord Krsna. There are several other sages of the same name.
Sudarsana: This wheel which is accepted by the Personality of Godhead (Visnu or Krsna) as His personal weapon is the most powerful weapon, greater than the brahmastras or similar other disastrous weapons. In some of the Vedic literatures it is said that Agnideva, the fire-god, presented this weapon to Lord Sri Krsna, but factually this weapon is eternally carried by the Lord. Agnideva presented this weapon to Krsna in the same way that Rukmini was given by Maharaja Rukma to the Lord. The Lord accepts such presentations from His devotees, even though such presentations are eternally His property. There is an elaborate description of this weapon in the Adi-parva of the Mahabharata. Lord Sri Krsna used this weapon to kill Sisupala, a rival of the Lord. He also killed Salva by this weapon, and sometimes He wanted His friend Arjuna to use it to kill his enemies (Mahabharata, Virata-parva 56.3).
Srimad-bhagavatam, 1:9:6-7 Purport
Bhaktivedanta Book Trust. HDG A.C. Bhaktivedanta Swami Srila Prabhupada.
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