mama nisita-sarair vibhidyamana-
tvaci vilasat-kavace 'stu krsna atma
yudhi—on the battlefield; turaga—horses; rajah—dust; vidhumra—turned an ashen color; visvak—waving; kaca—hair; lulita—scattered; sramavari—perspiration; alankrta—decorated with; asye—unto the face; mama—my; nisita—sharp; saraih—by the arrows; vibhidyamana—pierced by; tvaci—in the skin; vilasat—enjoying pleasure; kavace—protecting armor; astu—let there be; krsne—unto Sri Krsna; atma—mind.
On the battlefield [where Sri Krsna attended Arjuna out of friendship], the flowing hair of Lord Krsna 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 Sri Krsna.
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 santa, dasya, sakhya, vatsalya and madhurya, 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. Sri Bhismadeva 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.
It appears that Bhismadeva 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 Bhagavad-gita. So also it is stated in the Skanda Purana. It is said there that spirit is always uncontaminated and indestructible. It cannot be distressed, nor can it be dried up. When Lord Visnu in His incarnation appears before us, He seems to be like one of the conditioned souls, materially encaged, just to bewilder the asuras, or the nonbelievers, who are always alert to kill the Lord, even from the very beginning of His appearance. Kamsa wanted to kill Krsna, and Ravana wanted to kill Rama, because foolishly they were unaware of the fact that the Lord is never killed, for the spirit is never annihilated.
Therefore Bhismadeva's piercing of the body of Lord Krsna is a sort of bewildering problem for the nondevotee atheist, but those who are devotees, or liberated souls, are not bewildered.
Bhismadeva appreciated the all-merciful attitude of the Lord because He did not leave Arjuna alone, although He was disturbed by the sharpened arrows of Bhismadeva, nor was He reluctant to come before Bhisma's deathbed, even though He was ill-treated by him on the battlefield. Bhisma's repentance and the Lord's merciful attitude are both unique in this picture.
Sri Visvanatha Cakravarti Thakura, a great acarya 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 Bhismadeva 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, Sri Bhismadeva, 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 Bhismadeva. The word vibhidyamana 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 vibhidyamana, 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 Bhismadeva, and because Bhismadeva is a devotee in the chivalrous relation, he fixes up his mind on Krsna in that wounded condition.
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