|| Hare Krishna ||

Q5: The subject matter which attracts the dying man becomes the beginning of his next
life. Based on how Bhismadeva left his body, present your views on, Life An art of
dying.
Life An Art of Dying
The subject matter which attracts the dying man
becomes the beginning of his next life

Introduction
Srimad Bhagavatam, a treatise of devotional service, bhakti, speaks of the most vital
aspects of human existence the rare birth; living a life of purity; and the success of dying
all possible only by undivided meditation on the Supreme Personality of Godhead, Sri
Krishna. Focusing on the topic of death or the transitional state where one gives up one
body to accept another - is illuminated across all twelve cantos, especially in the First Canto
Ninth Chapter, on Bhishmas passing from this world.
The grandsire Bhishmadeva, was a notable general and grandfather of the Kurus,
Being especially favourable to the Pandavas, he always wished them well despite taking the
opposing side at the Battle Field of Kuruksetra. He is also one of the twelve mahajanas, or
great preceptors of religious principles. Its said in Mahabharata,Vana-parva (313.117),
mahajano yena gatah sa panthah, that one should take accept whatever progressive path the
great souls (mahajanas) advocate. Therefore it is imperative for those seeking perfection of
life - that one learn how this grandsire mastered the art of leaving this mortal world, attaining
the realms of eternal transcendence, to be constantly engaged in the loving service of the
Lord.

Background and Passing Away

Srila Prabhupada has many times mentioned that one can judge the success orf defeat
of an act by its result, phalena pariciyate. Therefore, we first shall look into the glorious
destination achieved by Bhishma, and then learn how he had achieved it. Bhishma, being an
ardent devotee of Lord Sri Krishna, was in constant meditation of the Lords beautiful form
and pastimes as Paratha-Sarathi, the charioteer of His dear friend, Arjuna. He addressed the
Lord in his final prayers as Vijaya-sakhe (O Friend of the Hero!) [SB1.9.33] and although
the Lord was personally standing before him during his final hours, he addressed the Lord in
third-person, reminiscing the Lords form during battle, His long flowing hair ashen by dust,
beads of perspiration on His face and wounds due to being dealt with sharp arrows from
Bhishma [SB1.9.34].
In his final moments, he merged his mind, speech, sight and actions, on thoughts of
the Supreme Lord Sri Krishna, and breathed his last [SB1.9.43]. Srila Prabhupada writes in
this connection, how Every man or animal must die at a certain stage of life, but one who

dies like Bhishmadeva attains perfection, and one who dies forced by the laws of nature dies
like an animal. That is the difference between a man and an animal. The human form of life is
especially meant for dying like Bhishmadeva. Srila Prabhupada further mentions how he
had attained the divine Vaikuntha planets, of his beloved Lord, Paratha-Sarathi [SB1.9.44
purport]

Lesson 1: Technicalities of Death - Thoughts Over Time

The Bhagavad-gita gives the technicalities of changing bodies at the end of ones life.
There the Supreme Personality of Godhead, Sri Krishna speaks that for one who quits his
body remembering Him, he shall attain spiritual transcendence without fail. [BG8.5], this is
because whatever state that one remembers while quitting the body, that he shall attain
without fail, yam yam vapi smaran bhavam, tyajanty ante kalevaram, tam tam evaiti
kaunteya, sada tad bhava bhavitah [BG8.6].
In the two subsequent verses that follow, Krishna declares that one should carry out
ones duties with mind and thoughts absorbed in Him and thus remembering always, will
ultimately reach Him. [BG8.7-8]. Similarly, in accordance to Krishnas teachings, Bhishma
too prayed for his thinking, feeling and willing to be investing in Krishna, the leader of all
living beings, who is all powerful and self-satisfied [SB1.9.32].
Interestingly, Narada Muni, the transcendental spaceman, had a similar death
experience. He relates how he meticulously chanted the holy names of the Lord and being
completely absorbed in thinking of Krishna, he quit his body, achieving a transcendental one
(similar to Lords nature, mad-bhavam) [SB1.6.26-28]. Therefore the first lesson we can
understand is the importancet of thoughts and cultivation of thoughts at the time of death. It is
not possible to merely forcefully think of Krishna at death, despite having lived a life without
ever thinking of Krishna. Death is an examination and life is but its preparation. As a student
would surely meet with failure in his examinations if he doesnt study in advance, so would
the living entity fail the purpose of this human life (to go back to Godhead) if he doesnt
prepare for it from the beginning.
Srila Prabhupada answers how we can die in a proper state of mind? By living and
practicing remembrance of Krishna through the chanting of the Hare Krishna Maha Mantra
constantly and incessantly, we strengthen our minds to be successful at death. Thus, by
following the great grandsire Bhishma, who was a sincere practicing devotee from his early
life, similar success is guaranteed. One should not foolishly think of cheating death, by
making a false last minute attempt of remembrance of Krishna. As the saying goes, Rome
was not built in a day.

Lesson 2: Selflessness at Death- Absorption in the Supreme Life

Those whove had near death experiences can vouch how self-absorbing death can be.
At the brink of leaving ones body, one is more concerned about prolonging his life rather
than the welfare of others. But a sincere devotee of the Lord is not so, in fact he is fearless
(abhaya) of death. To him, death is welcomed as a means to quickly reach his beloved, Sri

Krishna. Bhishma, who upon seeing the Lord pickup the chariot wheel (thus He is called
Rathanga-pani) and rush to kill him - just as a lion slays an elephant - threw his arms wide
and rejoiced at the wonderful scene [SB1.9.37]. How can one become fearless in this most
fearful condition of death? Because the sincere devotees mind is always absorbed in the
Supreme source of all life, Sri Krishna [sarvatmana/atmanatmanam], the Lord bestows
fearlessness in his heart [SB 1.7.22].
Bhishma was certainly fearless at death, as this was clearly seen by his pacifying and
answering Yudhisthiras questions on various topics of dharma [SB1.9.25-27]. He answers
Yudhisthira Maharaj by quoting from sastras, such is his state of mind! [SB1.9.28]. Despite
his own physical condition of lying on a deathbed of arrows, Bhishma could feel sympathy
for the Pandavas having been placed in unfavourable circumstances [SB1.9.12-13]. Bhishma
although at the point of quitting his body, was concerned and not self-absorbed, in fact he was
magnanimous, as will be seen in the next lesson. Bhishma who was always the well-wisher
and guiding force for the Pandavas since their childhood, never failed in his duties despite
external circumstances.
Similarly, Uttara, the wife of Abhimanyu son of Arjuna, was also faced with an
imminent death situation by the unlawful brahmastra missile released by Ashvattama.
Nevertheless, she immediately called on for Krishnas divine protection and begged for the
protected of her unborn child (the last heir to the Kuru dynasty) disregarding her very own
salvation [SB1.8.9-10]. Hers and Bhishmas selflessness is a sign of a sincere servant of the
Lord, who places others first before oneself.

Lesson 3: Forgiveness at Death Saying Sorry Before Saying Goodbye

A subtle point seen in this section, Bhishma was undoubtedly a devotee, nevertheless
stood against the Pandavas and Krishna Himself. Yet, despite such, he remained always the
well-wisher of the Pandavas. He being a great fighter and nobleman could have felt inferior
having those who had caused him to fall down, pierced by numerous arrows, now come and
stand over him and see his wretched condition. But Bhishma offered worship and spoke
sweet words to welcome Krishna and the Pandavas [SB1.9.9]. Such is his magnanimity.
Bhishma even requested the Lord to kindly stand before him and wait for his death
[SB1.9.24]. The Lord being kind and magnanimous [SB1.1.17], set an example of
forgiveness as He could easily have shunned Bhishma for having volley Him so many
arrows. Srila Visvanatha Chakravarthy Thakura, an acharya on the platform of rasika, has
stated that those arrows sent forth from Bhishma were actually affections of love to Krishna
expressed in the heroic humour that they both displayed while on the battlefield.
Srila Prabhupada, who won the worlds hearts by his acts of compassion, had also set
such a similar example. Upon his final moments of his manifested pastime on this earth, he
begged for forgiveness from his god-brothers for any discrepancies in their relationship.
-approx 1,400 words-

|| Hare Krishna ||
Q7: But, anyway, we should not give up our reason and discriminatory power just to be
gentle. One must have good discriminatory power to judge a thing on its merit. (SB
1.7.42)SrilaPrabhupada writes the above lines in relation to the word vama-svabhava, mild
and gentle by nature. Is vama-svabhavaa barrier in dealing with practicalities of life?
Comment.

Vama-svabhava
a barrier to dealing with practicalities of life?

The feminine nature of being mild and softhearted is naturally a very glorious and
commendable quality. Nevertheless, the word vaama-svabhava (womanly nature) used in the
context of the 42nd verse of chapter 7, Canto 1of Srimad Bhagavatam in relation to the
episode of Draupadi requesting Arjuna to release the aggressor Ashvattama sheds deeper
light into this quality of gentleness, in terms of its effective use and practical implementations
in our day to day lives.
Being only softhearted and mild is an emotional sentiment, or acting sentimentally.
Emotions are basically assessing an issue from the surface point of view. For example, we see
in this very episode how Draupadi who had her five young children mercilessly beheaded by
Ashvattama, is requesting for his release on the grounds that he is a brahmana. Srila
Prabhupada in a lecture [Vrindavan, October 3rd 1976] has explained that she failed to see the
true qualifications of one to be called a brahmana.
Just because he is a so-called son of a brahmana (brahma-bandhu), she immediately
accepted him to be as good as their spiritual master. But factually, a brahma-bandhu is a
fallen brahmana, having no brahmanical qualities despite taking birth in such a family.
Therefore, Draupadi here had immediately asked for his release, just by seeing him externally
[SB 1.7.43]. Thus, one should be discriminative in judgment and not just give in to what may
be weakness of heart.
Factually, we should not only see the externals of a person or issue, but be able to
analyze the deeper intentions or implications that are present. In another episode, we see how
Vyasa had become despondentd despite having compiled all the Vedic scriptures and even
presenting the Mahabharata for those who are less intelligent [SB 1.4.25]. He then presented
the matter before his spiritual master, Narada Muni [SB1.4.28-29].
Narada Muni then said that it is without a doubt that you have performed a great feat/
act?? of compassion by disseminating the sastric knowledge [SB1.5.3] but people in general
are inclined to enjoy and thus your writing, being devoid of direct glorification of devotional
service, and full of dharma, artha, kama and moksa, are merely a means of encouraging them

in such a way. Thus they will simply enjoy without prohibitation, all in your name
[SB1.5.15].
Therefore, we can see that what Vyasa may have felt to be an act of genuine
compassion inherently was an act of misguided compassion. Fortunately for Vyasa, he turned
to one with broader knowledge, Narada Muni and for Draupadi, Krishna helped in settling the
issue of misguided compassion. The Bhagavad-gita therefore asks us to sharpen the sword of
intelligence [jnana-asina] to cut the misgivings born of ignorance [BG4.42].
In fact, this vama-svabhava doesnt necessariyly? hold tail to women folk alone.
Yudhisthira Maharaj himself out of his gentle nature lamented for the massacre after the
Kuruksetra war. He felt guilty, being unjust for calling on the war [SB 1.8.50]. He felt himself
desirous and self centered, as a King he should protect, but instead caused so many to die
[SB1.8.48] and cry [SB1.8.51]. By the grace of Lord Krishna, Bhishma sharpened his
intelligence and made him see the hand of Lord and His ultimate divine will in all actions.
Thus this vama-svabhava is a subtle mentality, equal to both males and females.
Thus, everyone should cultivate divine transcendental knowledge, by the medium of
guru, sadhu and sastra. One should not be misled by the ramblings of the mind (manah
vacobhih), being poor in knowledge [SB1.3.37], they can never perceive the Lord. The
Lords transcendental form satisfies the mind's desire and at once erases all mental
incongruities [SB 1.6.18]. In conclusion this vama-svabhava can be an impediment in dealing
with practicalities of life, but if one is guided by higher transcendental knowledge, one can
make favorable decisions. As long as a person is fully in cooperation with the wishes of the
Lord, guided by the bona fide brahmanas and Vaishnavas and strictly following religious
principles, one has no cause for despondency, however trying the circumstances of life
[SB1.9.12 purport].

-675 words-

|| Hare Krishna ||
Q8: Write about culture of knowledge with reference to the purport of SB 1.2.28-29.

~ Culture of Knowledge ~
Culture means to cultivate, or conditions that are? favorable for cultivation.
Bhagavad-gita 13.8-12, lists all items of knowledge that are ultimately meant for cultivating
realization of the Supreme Absolute Truth, Sri Krishna. The Lord Himself confirmed this,
vedais ca sarvair aham eva vedyo [BG15.15]. Before beginning to cultivate knowledge,
one must know its source.

1. Source of Knowledge
The Lord first imparted transcendental knowledge unto the heart of the first created
being Brahma to facilitate the creation of the material world, tene brahma hrdaya adi kavaye
[SB1.1.1]. Therefore this perfect knowledge comes down from the Personality of Godhead to
Brahma, and from Brahma to his sons and disciples in succession. This is called parampara,
or deductive knowledge coming down from the authority to the submissive aural receiver
who is bonafide by service and surrender [SB1.2.21 purport].
The mother is the authority to verify the identity of the father. She is the authority for
such confidential knowledge. Therefore, authority is not dogmatic. In the Bhagavad-gita this
truth is confirmed in the Fourth Chapter (Bg. 4.2), evam parampara praptam imam rajarshiyah viduh[SB 1.9.18 purport].

2. Knowledge leads to Detachment & Ultimately Devotional Service

The whole spiritual process leads to perfect knowledge of everything material and
spiritual, and the results of such perfect knowledge are that one becomes detached from
material affection and becomes attached to spiritual activities. Becoming detached from
material things does not mean becoming inert altogether, as men with a poor fund of
knowledge think. Naiskarmya means not undertaking activities that will produce good or bad
effects [SB1.2.7 purport].
It is said further that for one who is well equipped with knowledge and detachment,
he realizes that Absolute Truth by rendering devotional service in terms of what he has heard
from the Vedas [SB 1.2.12]
Narada Muni also confirms the above statement based on his life experience. He
explains to Vyasa, O brahmana, thus by the Supreme Lord Krishna, I was endowed first with
the transcendental knowledge of the Lord as inculcated in the confidential parts of the Vedas,
then with the spiritual opulences, and then with His intimate loving service [SB 1.5.39].
Srila Prabhupada states, Impersonalists who have no information of the Personality
of Godhead minimize the omnipotency of the Supreme Lord and put Him on equal footing

with all other living beings, and for this act such impersonalists get freedom from material
bondage only with great difficulty. They can surrender unto Him only after many, many births
in the culture of transcendental knowledge [SB 1.2.28-29]
Therefore, if knowledge leading to detachment doesnt incline one towards the practice of
Bhakti, that knowledge is to be considered ignorance or incomplete. Knowledge of selfrealization, even though free from all material affinity, does not look well if devoid of a
conception of God [SB 1.5.12].

3. Real Utilization of Knowledge

Similarly, all other branches of knowledge (art, science, philosophy, physics, chemistry,
psychology, economics, politics, etc.) should always be engaged in the service of the Lord. In
the Bhagavad-gita also the same is affirmed. All "knowledge" not engaged in the service of
the Lord is but nescience. Real utilization of advanced knowledge is to establish the glories of
the Lord, and that is the real import. Scientific knowledge engaged in the service of the Lord
and all similar activities are all factually hari-kirtana, or glorification of the Lord [SB1.5.22
purport]

4. Bhakti - Most Confidential Knowledge

Achieving devotional service is known to be the most confidential of knowledge.
Srila Prabhupada explains this, The expression "most confidential" is significant because
knowledge of devotional service is far, far above knowledge of impersonal Brahman. Jnanam
means ordinary knowledge or any branch of knowledge. This knowledge develops up to the
knowledge of impersonal Brahman. Above this, when it is partially mixed with devotion,
such knowledge develops to knowledge of Paramatma, or the all-pervading Godhead. This is
more confidential. But when such knowledge is turned into pure devotional service and the
confidential part of transcendental knowledge is attained, it is called the most confidential
knowledge. This most confidential knowledge was imparted by the Lord to Brahma, Arjuna,
Uddhava, etc. [SB1.5.30 purport].
Narada Muni, the great professor on Bhakti, had said that by dint of this confidential
knowledge, he could understand the workings of the Lord and His energies and thus enables
one to return back to Godhead and personally meet Him [SB1.5.31].

5. Effects of Culture of Knowledge

Having material knowledge, however little, can made one proud. But by real culture of
knowledge, one becomes gradually prideless, devoid of vanity, nonviolent, forbearing,
simple, devoted to the great spiritual master, and self-controlled. By culture of knowledge
one becomes unattached to hearth and home and becomes conscious of the miseries due to
death, birth, old age and disease. And all culture of knowledge culminates in devotional
service to the Personality of Godhead, Vasudeva [SB 1.2.28-29 purport]

By attentive and submissive hearing of Srimad Bhagavatam, which is a means to cultivate

knowledge of the Supreme Lord, He is very quickly (shusrushubhih tat kshanat) established
within the heart of the devotee [SB1.1.2].
-approx 820 words-