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#h4##span class="mw-headline" id="TEXT_No._34"#TEXT No. 34#/span##/h4#
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Yudhi turaga rajo vidhumra viswak
Kacha lulitasramavarya alamkritasye
Mama nisitasarairbibhidyamana twachi
Vilasat kavache astu krishna atma
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#h4##span class="mw-headline" id="ENGLISH_SYNONYMS"#ENGLISH SYNONYMS#/span##/h4#
#div class="synonyms"#
Yudhi—in the battle field, Turaga—horses, Rajo—dust, Vidhumra—rendered into ash colour, Viswak—wavering, Kacha—hair, Lulita—scattered, Sramavarya—labouring perspiration, Alamkrita—decorated with, Asye—unto the face, Mama—mine, Nisita—sharp, Sarai—by the arrows, Bividyamana—pierced with, Twachi—unto the skin, Vilasat—enjoying pleasure, Kavache—protecting armour, Astu—let there be; Krishna—unto Sri Krishna, Atma—mind.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
In the battle field (where Sri Krishna attended on friendly obligation for Arjuna) the wavering hair of Lord Krishna turned into ash colour on account of dust raised by the hoops of horses and they were scattered on account of labouring perspiration on the face. All these decorations intensified by the wounds effected by my sharp arrows on the skin were enjoyed by Him. Let my mind be unto such Krishna.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
The Lord is Absolute Form of Eternity bliss and knowledge. As such transcendental loving service of the Lord in one of the five principal factors namely Santa, Dasya, Sakhya, Vatsalya, and Madhurya i.e. neutrality, servitorship, fraternity, filial affection and conjugal love all are graciously accepted by the Lord when they are offered to the Lord in genuine love and affection. Sri Bhismadeva is a great devotee of the Lord in the relation of servitorship. As such his throwing of sharp arrows on the transcendental body of the Lord is as good as the Lord is worshipped by another devotee by throwing upon Him soft roses.
#$p#It appears that Bhismadeva is repenting his actions which he had done on the person of the Lord. But factually the Lord's body was not at all pained due to His transcendental existence. His body was not of anything of matter but both He Himself and His body is complete spiritual identity. Spirit is never pierced, burnt, dried, moistened, etc. This is vividly explained in the Bhagwat Geeta. So also it is stated in the Skandh Puranam. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed neither it can be dried up. When the Lord Vishnu by His incarnation appears before us He seems to be like one of us the conditioned souls materially encaged just to bewilder the Ashuras or the non-believer who are always alert to kill the Lord even from the very beginning of His appearance. Kansa wanted to kill Krishna; Ravana wanted to kill Rama because foolishly they were unaware of the fact that the Lord is never killed as much as the spirit is never annihilated.
#$p#Therefore Bhismadeva's piercing of the body of Lord Krishna is a sort of bewildering problem for the nondevotee atheist but those who are the devotee or those who are liberated souls, for them this act of Bhisma was never bewildering like that of the Ashuras.
#$p#Bhismadeva appreciated the all merciful attitude of the Lord because he did not leave Arjuna alone although He was disturbed by the sharpen arrow of Bhismadeva neither He was reluctant to come before Bhisma's death bed even though He was ill treated by him in the battle field. Bhisma's repentance and the Lord's merciful attitude both are unique in this picture.
#$p#Sri Viswanath Chakravarty Thakur a great Acharya and devotee in the humour of conjugal love with the Lord remarks very saliently in this regard. He says that the wounds created on the body of the lord by the sharpen arrows of Bhismadeva was as much pleasing to the lord as it is by the biting of his fiancee when she bites the body of the lord directed by strong sense of sex desire. Such biting by the opposite sex is never taken as signs of enmity even there is wound on the body. Therefore, during the fighting humourous exchange of transcendental mellows between the lord and His pure devotee Shri Bhismadeva it was not at all mundane. Besides that the Lord's body and the Lord being identical there was no possibility of wounds in the Absolute body. The apparent wounds by the sharpen arrows are misleading to the common man but one who has a little of Absolute Knowledge can understand the transcendental exchange of chivalrous mellow. The Lord was perfectly happy by such piercing of His body by the sharpen arrows of Bhismadeva. The word Vibhidyamana is significant because the Lord's skin is not different from the Lord as we have got our skin different from our soul. In our case the word Vibhidyamana or being bruised and cut would have been quite suitable. Transcendental bliss is of different variety and the variety of activities in the mundane world are but perverted reflections of such transcendental bliss. In the mundane world everything being qualitatively mundane they are all full of inebrieties whereas in the Absolute Realm everything being of the same Absolute nature the enjoyment varieties are there without any inebriety. Therefore, the lord enjoyed the wounds created by His great devotee Bhismadeva and because Bhismadeva is a devotee of the chivalrous humour, he fixes up his mind on Krishna in that wounded condition.
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#div class="mw-parser-output"##p class="mw-empty-elt"#
#h4##span class="mw-headline" id="TEXT_34"#TEXT 34#/span##/h4#
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#dl##dd#yudhi turaga-rajo-vidhūmra-viṣvak-#/dd#
#dd#kaca-lulita-śramavāry-alaṅkṛtāsye#/dd#
#dd#mama niśita-śarair vibhidyamāna-#/dd#
#dd#tvaci vilasat-kavace 'stu kṛṣṇa ātmā#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yudhi&tab=syno_o&ds=1"#yudhi#/i# — on the battlefield; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=turaga&tab=syno_o&ds=1"#turaga#/i# — horses; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=rajaḥ&tab=syno_o&ds=1"#rajaḥ#/i# — dust; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vidhūmra&tab=syno_o&ds=1"#vidhūmra#/i# — turned an ashen color; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=viṣvak&tab=syno_o&ds=1"#viṣvak#/i# — waving; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kaca&tab=syno_o&ds=1"#kaca#/i# — hair; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=lulita&tab=syno_o&ds=1"#lulita#/i# — scattered; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śramavāri&tab=syno_o&ds=1"#śramavāri#/i# — perspiration; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=alaṅkṛta&tab=syno_o&ds=1"#alaṅkṛta#/i# — decorated with; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=āsye&tab=syno_o&ds=1"#āsye#/i# — unto the face; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mama&tab=syno_o&ds=1"#mama#/i# — my; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=niśita&tab=syno_o&ds=1"#niśita#/i# — sharp; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=śaraiḥ&tab=syno_o&ds=1"#śaraiḥ#/i# — by the arrows; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vibhidyamāna&tab=syno_o&ds=1"#vibhidyamāna#/i# — pierced by; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tvaci&tab=syno_o&ds=1"#tvaci#/i# — in the skin; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vilasat&tab=syno_o&ds=1"#vilasat#/i# — enjoying pleasure; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kavace&tab=syno_o&ds=1"#kavace#/i# — protecting armor; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=astu&tab=syno_o&ds=1"#astu#/i# — let there be; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kṛṣṇe&tab=syno_o&ds=1"#kṛṣṇe#/i# — unto Śrī Kṛṣṇa; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ātmā&tab=syno_o&ds=1"#ātmā#/i# — mind.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
On the battlefield [where Śrī Kṛṣṇa attended Arjuna out of friendship], the flowing hair of Lord Kṛṣṇa turned ashen due to the dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Śrī Kṛṣṇa.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
The Lord is the absolute form of eternity, bliss and knowledge. As such, transcendental loving service to the Lord in one of the five principal relations, namely #i#śānta, dāsya, sakhya, vātsalya#/i# and #i#mādhurya#/i#, i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord when offered to the Lord in genuine love and affection. Śrī Bhīṣmadeva is a great devotee of the Lord in the relation of servitorship. Thus his throwing of sharp arrows at the transcendental body of the Lord is as good as the worship of another devotee who throws soft roses upon Him.
#$p#It appears that Bhīṣmadeva is repenting the actions he committed against the person of the Lord. But factually the Lord's body was not at all pained, due to His transcendental existence. His body is not matter. Both He Himself and His body are complete spiritual identity. Spirit is never pierced, burnt, dried, moistened, etc. This is vividly explained in the #i#Bhagavad-gītā#/i#. So also it is stated in the #i#Skanda Purāṇa#/i#. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed, nor can it be dried up. When Lord Viṣṇu in His incarnation appears before us, He seems to be like one of the conditioned souls, materially encaged, just to bewilder the #i#asuras#/i#, or the nonbelievers, who are always alert to kill the Lord, even from the very beginning of His appearance. Kaṁsa wanted to kill Kṛṣṇa, and Rāvaṇa wanted to kill Rāma, because foolishly they were unaware of the fact that the Lord is never killed, for the spirit is never annihilated.
#$p#Therefore Bhīṣmadeva's piercing of the body of Lord Kṛṣṇa is a sort of bewildering problem for the nondevotee atheist, but those who are devotees, or liberated souls, are not bewildered.
#$p#Bhīṣmadeva appreciated the all-merciful attitude of the Lord because He did not leave Arjuna alone, although He was disturbed by the sharpened arrows of Bhīṣmadeva, nor was He reluctant to come before Bhīṣma's deathbed, even though He was ill-treated by him on the battlefield. Bhīṣma's repentance and the Lord's merciful attitude are both unique in this picture.
#$p#Śrī Viśvanātha Cakravartī Ṭhākura, a great #i#ācārya#/i# and devotee in the humor of conjugal love with the Lord, remarks very saliently in this regard. He says that the wounds created on the body of the Lord by the sharpened arrows of Bhīṣmadeva were as pleasing to the Lord as the biting of a fiancee who bites the body of the Lord directed by a strong sense of sex desire. Such biting by the opposite sex is never taken as a sign of enmity, even if there is a wound on the body. Therefore, the fighting as an exchange of transcendental pleasure between the Lord and His pure devotee, Śrī Bhīṣmadeva, was not at all mundane. Besides that, since the Lord's body and the Lord are identical, there was no possibility of wounds in the absolute body. The apparent wounds caused by the sharpened arrows are misleading to the common man, but one who has a little absolute knowledge can understand the transcendental exchange in the chivalrous relation. The Lord was perfectly happy with the wounds caused by the sharpened arrows of Bhīṣmadeva. The word #i#vibhidyamāna#/i# is significant because the Lord's skin is not different from the Lord. Because our skin is different from our soul, in our case the word #i#vibhidyamāna#/i#, or being bruised and cut, would have been quite suitable. Transcendental bliss is of different varieties, and the variety of activities in the mundane world is but a perverted reflection of transcendental bliss. Because everything in the mundane world is qualitatively mundane, it is full of inebrieties, whereas in the absolute realm, because everything is of the same absolute nature, there are varieties of enjoyment without inebriety. The Lord enjoyed the wounds created by His great devotee Bhīṣmadeva, and because Bhīṣmadeva is a devotee in the chivalrous relation, he fixes up his mind on Kṛṣṇa in that wounded condition.
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