Bhīṣmadeva

veda-gamyaḥ paraḥ śuddha iti me dhīyate matiḥ

veda-gamyaḥ paraḥ śuddha iti me dhīyate matiḥ ||
adhyātma-dhyāna-saṁbhūta-bhūtaṁ dīpavat sphuṭam |
jñānaṁ viddhi śubhācāre tena yānti parāṁ gatim ||
(Mahābhārata: 12.220.100)

“[Bhīṣmadeva:] The pure Supreme is knowable through the Veda. This is my firmly held view. O you of fine conduct, know knowledge (jñāna) to be that which is born of meditation related to the higher self and [self-] evident like a lamp. Thereby, one attains the supreme destination.”

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yathā yathā ca paryeti loka-tantram asāravat

yathā yathā ca paryeti loka-tantram asāravat |
tathā tathā virāgo’tra jāyate nātra saṁśayaḥ ||
evaṁ vyavasite loke bahu-doṣe yudhiṣṭhira |
ātma-mokṣa-nimittaṁ vai yateta matimān naraḥ ||
(Mahābhārata: 12.168.4–5)

“[Bhīṣmadeva:] As much as one reflects on the insubstantiality of the course [alt., nature, or, wealth, or, happiness] of the world, so much so detachment from it arises. There is no doubt about this. When the world is in this way determined to possess many defects, O Yudhiṣṭhira, an intelligent person shall seek a means of liberating oneself [from it].”

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ananya-mamatā viṣṇau mamatā prema-saṅgatā

ananya-mamatā viṣṇau mamatā prema-saṅgatā |
bhaktir ity ucyate bhīṣma-prahlādoddhava-nāradaiḥ ||
(Nārada Pañcarātra; cited Hari-bhakti-vilāsa: 11.382; Bhakti-rasāmṛta-sindhu: 1.4.2; Caitanya-caritāmṛta: 2.23.8)

“Bhakti dedicated to Viṣṇu that is filled with mamatā [for him] and free from any other mamatā [i.e., loving attachment, lit., ‘my-ness,’ for anyone or anything else] is called prema by Bhīṣma, Prahlāda, Uddhava, and Nārada.”

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parityajeyaṁ trailokyaṁ rājyaṁ deveṣu vā punaḥ

parityajeyaṁ trailokyaṁ rājyaṁ deveṣu vā punaḥ |
yadvāpy adhikam etābhyāṁ na tu satyaṁ kathañcana ||
tyajec ca pṛthivī gandham āpaś ca rasam ātmanaḥ |
jyotis tathā tyajed rūpaṁ vāyuḥ sparśa-guṇaṁ tyajet ||
prabhāṁ samutsṛjed arko dhūmaketus tathoṣṇatām |
tyajec chabdaṁ tathākāśaḥ somaḥ śītāṁśutāṁ tyajet ||
vikramaṁ vṛtrahā jahyād dharmaṁ jahyāc ca dharmarāṭ |
na tv ahaṁ satyam utsraṣṭuṁ vyavaseyaṁ kathañcana ||
(Mahābhārata: 1.97.15–18)

“[Bhīṣmadeva insisting to his mother Satyavatī that he will not break his vow of not begetting children:] I shall renounce the three worlds, an empire among the devas, or even anything greater than these, but never by any means my vow. The earth may give up its fragrance, and water its own taste. Similarly, light may give up its form, and air may give up the quality of touch. Similarly, the sun may cease to emit light and fire [cease to emit] heat. Similarly, the sky may give up sound, and the moon may give up having cooling rays. The slayer of Vṛtra [i.e., Indra] may abandon valor, the king of dharma [i.e., Yama] may abandon dharma, but I shall never resolve by any means to abandon my vow.”

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kiṁsvit satyaṁ kim anṛtaṁ kiṁsvid dharmyaṁ sanātanam

kiṁsvit satyaṁ kim anṛtaṁ kiṁsvid dharmyaṁ sanātanam |
kasmin kāle vadet satyaṁ kasmin kāle’nṛtaṁ vadet ||
satyasya vacanaṁ sādhu na satyād vidyate param |
yad bhūloke sudurjñātaṁ tat te vakṣyāmi bhārata ||
bhavet satyam avaktavyaṁ vaktavyam anṛtaṁ bhavet |
yatrānṛtaṁ bhavet satyaṁ satyaṁ vāpy anṛtaṁ bhavet ||
tādṛśe muhyate bālo yatra satyam aniṣṭhitam |
satyānṛte viniścitya tato bhavati dharmavit ||
(Mahābhārata: 12.110.3–6)

[Yudhiṣṭhira inquires:] “‘What is truth? What is untruth? What is always in accord with dharma? When should truth be spoken? When should untruth be spoken?’ [Bhīṣmadeva answers:] Truthful speech is best. There is nothing greater than truth. That which is very difficult to understand on the surface of earth [i.e., truth] I shall describe to you, O descendant of Bhārata. Truth can be improper to speak, and untruth can be proper to speak. An unwise person is bewildered by that wherein untruth can be truth or truth can also be untruth, and wherein truth is not fixed. After determining [what is] truth and [what is] untruth one then becomes a knower of dharma.”

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vijaya-ratha-kuṭumba ātta-totre

vijaya-ratha-kuṭumba ātta-totre
dhṛta-haya-raśmini tac-chriyekṣaṇīye |
bhagavati ratir astu me mumūrṣor
yam iha nirīkṣya hatā gatāḥ sva-rūpam ||
lalita-gati-vilāsa-valguhāsa-
praṇaya-nirīkṣaṇa-kalpitoru-mānāḥ |
kṛtam anukṛtavatya unmadāndhāḥ
prakṛtim agan kila yasya gopa-vadhvaḥ ||
(Śrīmad Bhāgavatam: 1.9.39–40; cited in Prīti Sandarbha: 81)

[Bhīṣmadeva:] “Let me, desiring death, have rati for Bhagavān, who is sightly on account of his splendor, holding the reins of horses [in his left hand] and grasping a whip [with his right] as he protects the chariot of Vijaya [i.e., Arjuna]; by seeing whom the dead [in the battle of Kurukṣetra] attained their own forms [i.e., mukti]; and whose nature the wives of the gopas verily attained as they were highly honored by [his] charming movements, play, attractive smiles, and loving glances, [thus] blinded by [the] madness [of prema], and [so became] engaged in imitating his deeds.”

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