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Yudhisthira Ascends the Throne
॥1.9.1॥ suta uvacha— iti bhitah praja-drohat sarva-dharma-vivitsaya I TRANSLATION Suta said: Being fearful because of having committed violence against the population, Yudhisthira, desiring to examine all dharmas, went to Kuruksetra where Bhisma had fallen. COMMENTARY In the Ninth Chapter Bhisma sees Krishna, and at his request speaks on dharma. Being praised profusely, filled with devotion, he attains the Lord. When all present agreed that the correct advice was to ask Bhisma - who knew all dharmas - whether Yudhisthira had lost his sense of judgment, Yudhisthira went to Kuruksetra to meet Bhisma. Vivitsaya means with a desire to examine. Vinasanam refers to Kuruksetra. Devavratah is Bhisma.
॥1.9.2॥ tada te bhratarah sarve sadasvaih svarna-bhusitaih I TRANSLATION His brother and brahmanas such as Vyasa and Dhaumya followed behind with chariots decorated with gold and fine horses.
॥1.9.3॥ bhagavan api viprarse rathena sa-dhananjayah | TRANSLATION O Saunaka! The Lord along with Arjuna also followed behind in his chariot. King Yudhisthira shone like the god of wealth Kuvera accompanied by the Guhyakas, guardians of his treasures. COMMENTARY Krishna also followed behind Yudhisthira.
॥1.9.4॥ drstva nipatitam bhumau divas cyutam ivamaram | TRANSLATION Seeing Bhisma lying on the ground like a fallen devata, the Pandavas offered respects to him along with their followers and Krishna.
॥1.9.5॥ tatra brahmarsayah sarve devarsayas ca sattama I TRANSLATION O Saunaka! There the brahmana sages, the sages of the heavenly planets and the kings who were sages had gathered to see the best of the Bharata lineage.
॥1.9.6-8॥ parvato narado dhaumyo bhagavan hadarayanah \ brhadasvo bharadvajah saiisyo renukd-sutah ॥ vasistha inarapramadas trito grtsamado ’sitah | TRANSLATION O brahmanal Parvata, Narada, Dhaumya, Vyasa, Brihadasva, Bharadvaja, Parasurama, Vasistha, Inarapramada, Trita, Grtsamada, Asita, Kaksivan, Gautama, Atri, Kausika, Sudarsana, along with their disciples, and as well many other pure sages such as Shuka, Kasyapa and Brhaspati came along with their disciples. COMMENTARY Renuka-suta is Parasurama. Brahma-rata is Shukadeva. Atigirasa is Brhaspati.
॥1.9.9॥ tan sametan maha-hhagan upalabhya vasuttamah | TRANSLATION The best of the Vasus, Bhisma, endowed with great qualities, knowledgeable of dharma as applicable according to place and time, seeing that they had gathered, worshipped them.1 'Shridhara Svami says that since he could not rise, Bhisma worshipped them mentally and with words. COMMENTARY Vasuttama is Bhisma.
॥1.9.10॥ Krishnam ca tat-prabhava-jfia tisinathjagad-ttvaram I TRANSLATION Bhisma, understanding Krishna's powers, worshipped Krishna, the Lord of the universe, situated within the heart, who was seated there and who had come before Bhisma out of great mercy. COMMENTARY Mayayopatta-vigraham can mean Krishna who had a conflict (vigraha) with Yudhisthira by covering up his discrimination with his yoga-maya. Or it means Krishna who brought himself before the eyes of Bhisma (upatta) by his mercy (may ay a).
॥1.9.11॥ pandu-putran upasman prasraya-prema-sahgatan I TRANSLATION His eyes blinded by tears of love, he spoke to the Pandavas sitting there, filled with humility and love. COMMENTARY Abhyacasta means “he spoke.”
॥1.9.12॥ aho kastam aho 'nyayyam yadyuyam dharma-nandanah I TRANSLATION Having the shelter of brahmanas, dharma and Krishna, you should not live your life in suffering since that is dangerous and improper. COMMENTARY The words “dangerous” (kastam) and “improper” (anyayyam) do not really apply to the king. To whom do the words refer? The improper situation has arisen because of Vishnu, the mover and maintainer of the whole universe. You should not live your life in suffering (klistam taken adverbially). If others live like that, that is their concern.
॥1.9.13॥ samsthite ’tirathe pandau prtha bala-praja vadhuh I TRANSLATION When the great warrior Pandu died, his wife Kuntt with young children constantly underwent many difficulties in raising you since you were young at that time. COMMENTARY “What was the suffering?” This verse describes it. Being alone with young children causes much suffering. Though you are now grown up, she underwent great suffering with you as a young child.
॥1.9.14॥ san/am kala-krtam manye bhavatam cay ad apriyam I TRANSLATION I consider that this, which is unwelcome, has all been done to you by time, which controls the world and its protectors just as the wind controls the clouds. COMMENTARY What is the cause of our suffering? It cannot be due to karma, since I do not see either recent or old karmas as the cause. Therefore Bhlsma speaks words of the common people. “But time is simply the substratum of the experience of happiness and distress which are prarabdha-karmas. Thus, when you say that time is the cause, time is acting as an assistant. Why do you not just say clearly that our suffering is our prarabdha-karma resulting from our sins?” Yudhisthira is well known as the direct incarnation of dharma. If Dharma (Yudhisthira) has prarabdha-karmas, how can he have any sense of dharma? Therefore the cause is not karma, but time, which cannot be countered and cannot be explained.
॥1.9.15॥ yatra dharma-suto raja gada-panir vrkodarah | TRANSLATION You are lamenting where there is Yudhisthira, the son of Dharma, Bhima, holder of the club, Aijuna holder of the bow Gandiva, and your friend Krishna. COMMENTARY “Kapila has said: na karhicin mat-parah Santa-rupe nanhsyanti no me ’nimiso ledhi hetih The devotees in the spiritual world are not deprived of any enjoyment. My wheel of time does not afflict those devotees, for whom I am a lover, the atma, son, friend, elder, companion or worshipable deity. SB 3.25.38 How then could time attack the Pandavas who were filled with dasya, sakhya and vatsalya for Krishna? This is most astonishing! Without a cause, time has produced effects, whose cause we must infer, but which looks similar to karma.” That is the intention of this verse. Krishna means Arjuna, with his bow (astn). Though you have strength of piety, strength of body, strength of skill, strength of scriptural knowledge, strength of friends and strength of wealth, still you lament.
॥1.9.16॥ na hy asya karhicid rajan puman veda vidhitsitam I TRANSLATION O King! No one can understand the plan of Krishna because even those engaged in reasoning and scripture are bewildered by that inquiry. COMMENTARY “So what should I conclude?” Here is the general conclusion. Everyone agrees that no one can interfere with the plans of the Krishna and no one can even understand what his plans are, even today. No person, starting with Brahma and Siva, knows the plan of the Lord, what to speak of me! Maybe no one knows. But inquiry is necessary. Does he want to give us suffering? Does he want to give us joy? Does he want to give us suffering and happiness? It cannot be the first, because then his quality of being affectionate to his devotee would be cancelled. It cannot be the second option, because we have not seen any happiness. It cannot be the third option because that would be a contradiction to his kind nature. It is finally decided that one cannot solve the problem by inquiry. Thus the verse says that even those who use their intelligence to discriminate and those who use knowledge of scripture are bewildered by inquiry.
॥1.9.17॥ tasmad idam daiva-tantram vyavasya bharatarsabha I TRANSLATION O master! O controller! Of best of the Bharata lineage! Therefore, discerning that the suffering and happiness is dependent only on Krishna, follow him and protect the helpless citizens. COMMENTARY Discern (vyavasya) that this happiness and suffering (idam) is dependent on the Lord (daiva-tantram), but understand that the purpose of giving happiness and distress to his devotee is not easily understood, since it has already been said that his plan is hard to comprehend. Having discerned this, follow Krishna (tasya anuvihitah) and protect the citizens who are without a guide (anathah) to lead them to Krishna.
॥1.9.18॥ esa vai bhagavan saksacl adyo narayanah puman I TRANSLATION Bhagavan Krishna, the original Narayana, the purusa, who bewilders the world with his energy, secretly moves in the Yadava family. COMMENTARY “But how can you say that it is all dependent on the Lord and that no one knows the plan of the Lord, when the Lord is at this moment right in front of you? How can you not know his plan when you can ask him?” In reply, Bhisma speaks this verse. “He bewilders us with his energy.” Even if asked by Bhisma, the Lord will not speak, but instead will evade him by answering, “Am I so intelligent?” Even if he says something, he still bewilders everyone. Therefore his plan is to be followed, but is not subject to inquiry.
॥1.9.19॥ asyanubhavam bhagavan veda guhyatamam Sivah | TRANSLATION O king! Lord Siva, Narada, sage of the heavens, and Lord Kapila know the most secret anubhavas of Krishna, though not his intentions. COMMENTARY Siva and others knows particular actions of Krishna — those actions he chooses to reveal to them (anubhavam), but not his intentions, his real form or his real powers. The knower of rasa-sastras knows first of all anubhavas and sattvika-bhavas — paralysis, perspiration, hair standing on end etc. By that he can understand the sthayi-bhava. By the particular qualities and intensity of the anubhavas, he can understand the particular qualities and intensity of the sthayi-bhava. The knower of rasa-sastra knows the anubhava of Krishna being tied by a rope by the gopis like Yasoda, and the dependent anubhava of Krishna being the charioteer for Arjuna, Yudhisthira and Ugrasena. These are anubhavas of Krishna indicating his dependence on others. The knower of rasa then infers that there exists something special in these cases which controls and melts the heart of even the Supreme Lord, the controller of all, the supremely independent entity. That object, which melts the hearts of the visaya and asraya, which has many varieties, and which brings both parties under the control of the other is called prema. It is the crest jewel of all goals for the human being and is described by terms such as bhakti, sneha and anuraga. Seeing that Krishna is controlled more, when he sees his devotees, who generate prema in him, the knower of rasa infers that there is intense prema in the siddha and sadhaka devotees. He then concludes that Krishna is the cause of difficulties for devotees, in order to increase their devotion to that level. Siva, Narada and Kapila know this. One sees an increase in prema in DraupadI and others when their difficulties increase. yasyaham anugrhnami harisye tad-dhanam Sanaih tato 'dhanam tyajanty asya svajana duhkha-duhkhitam If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty- stricken man abandon him. In this way he suffers one distress after another. SB 10.88.8 Thus the difficulties the devotees experience are not prarabdha-karmas since they are given by the Lord alone, who wants to benefit the devotees. However, this is not an inclusive rule. Sometimes the Lord increases his devotee’s bhakti without giving problems to him. Thus it is said that no one knows the plan of the Lord. Siva and Narada know the anubhdvas or symptoms in the Lord. Other foolish people do not know the anubhdvas, like Krishna allowing himself to be tied up. They explain it as some sort of fake display.
॥1.9.20॥ yam manyase maluleyam priyam mitram suhntamam I TRANSLATION You think of Krishna as your cousin, as a dear friend, as your selfless helper, and out of affection made him your counselor, messenger, and charioteer. COMMENTARY This verse shows Krishna’s anubhdvas or actions performed out of deep love. Though Krishna is the Supreme Lord he displays actions indicating that he is under your control by being your counselor and messenger. The verse is actually a continuation of the previous verse: no one knows the actions of Krishna whom you consider as your cousin and friend.
॥1.9.21॥ sarvatmanah sama-drio fry advayasyanahankrteh I TRANSLATION His actions are not a mistake of his judgment for he is faultless, he is the soul of all beings, he sees all equally, he is without a second, and is without pride. COMMENTARY “Becoming a messenger or charioteer because of being controlled by bhakti is a degradation of his position. If he is like that, how can the Lord’s prema give him real happiness?” This verse answers. Krishna is without fault, and possesses faultless prema (niravadyasya). His actions like being a messenger (tat-krtam) are not a deviation of his mind, because he is at all times the possessor of great powers which accomplish everything automatically. He is the soul of everyone (sarvatmanah), even of Arjuna, since he acts as his charioteer and also fights in the chariot. Because he is the soul of everyone, he sees everyone as equal to himself (sama- drsali). Because he is the soul of everyone, there is no one except him (advayasya). Because there is no one else, he has no pride (anahankrteh). Moreover, even a person without great powers, being filled with prema, does not consider his suffering, caused by sinful acts that he alone has performed, to be suffering, because of his prema. Thus the Lord who is full of all powers and is bliss personified can have no suffering from his actions of prema. You are special examples of prema because this Lord has become your messenger (tat-krtam). He is brought under control by your prema.
॥1.9.22॥ lathapy ekanta-bhaktesu pasya bhupanukampitam I TRANSLATION O king! See his mercy to his dedicated devotees! By that mercy he has come before me directly when I am about to leave my body. COMMENTARY Tathapi here means “though it is not possible for me to be like you.” “Still see his mercy to me, by which that form of Brahman which is filled with bliss has come near such a low person like me. This is another of his anubhavas, for it is actually to show mercy to you that he comes to me."
॥1.9.23-24॥ bhaktyavesya mano yasmin vachayan-nama kirtayan | sa deva-devo bhagavan pratiksatam kalevaram yavad idam hinomy aham I TRANSLATION The devotee whose mind is absorbed in Krishna, whose voice chants his name, becomes freed from all karmas on giving up the material body. May that Krishna, Lord of lords, with glowing lotus face, red eyes and pleasing smile, with four arms, the object of my meditation, remain before me while I drink his beauty and praise him, before giving up this body. COMMENTARY May he remain here (pratlksatam) until I, after some time, after drinking the sweetness of his beauty with my eyes, after I praise him and reveal what is in my mind, give up my body. May he with four arms, who should at all times be the object of my meditation, since he is my object of worship, with his pleasing form and smile, remain directly in front of my eyes at the lime of my passing from the body. Bhisma addressed him as a form with four arms because that was the form of Krishna mentioned in the mantra he used during meditation.
॥1.9.25 II suta uvacha— yudhisthiras tad ctkarnya sayanam sara-panjare I TRANSLATION Suta said: Yudhisthira, hearing what he had said, then asked Bhisma, lying on a bed of arrows, about various dharmas while the sages were listening. COMMENTARY Yudhisthira, anxious about who would free him from delusion, began to ask Bhisma, lying on a bed of arrows. Though one should not ask questions when Bhisma is in such a situation, because he had no alternative, he asked.
॥1.9.26॥ purusa-sva-bhava-vihitan yatha-varnam yathasramam I TRANSLATION He described dhatTnas suitable for men according to their natures, according to varna and dsrama, which have qualities of renunciation and enjoyment described according to a person’s detachment or attachment. COMMENTARY He described the general dharma for humans according to their natures (purusa-sva-bhava-vihitan). Three verses are joined in one sentence. Yatha-varnam is an indeclinable, meaning “being qualified by varna." Yathasramam means “being qualified by dsrama." The asramas have qualities of renunciation and enjoyment, which are described respectively according to qualification of detachment or attachment. It is a rule that all the dsramas, such as brahmacari, need not be undertaken one after the other by all brdhmanas. If they have constant renunciation they become sannyasis and if they have constant attachment, they become grhasthas.
॥1.9.27॥ dana-dharman raja-dharman moksha-dharmdn vibhagaiah I TRANSLATION Within varnasrama, he described duties of charity, duties of the king, duties for attaining liberation, duties of women and bhakti-yoga, in brief and in detail. COMMENTARY And within varnaSrama, more particularly he described dana or charity, king’s duties and duties for attaining liberation, women’s duties and finally duties to the Lord (bhagavad- dharmati). This refers to the ahgas of bhakti. It is placed at the end to indicate that it is the best. He described them in brief and in detail (samasa-vyasa-yogatah).
॥1.9.28॥ dhannartha-kama-mokshams ca sahop&yan yatha mune I TRANSLATION O Saunaka! Bhisma, knower of truth, accurately described dharma, artha, kama and moksha along with their methods, using various stories and histories as proof. COMMENTARY All the dharmas described can be placed ultimately in four categories of artha, dharma, kama and moksha. He mentions these categories in order to strengthen what has been said. Upaydn means the means of attaining dharma, artha, kama and moksha. Yatha means “accurately.” He proved what he said by showing instances in the histories.
॥1.9.29॥ dharmam pravadatas tasya sa kalah pratyupasthitah I TRANSLATION The time of uttarayana, which was desired by Bhisma, who had finished speaking on dharma and could die when he chose, then arrived. COMMENTARY Chanda-mrtyoh means “of he who could die when he pleased.”
॥1.9.30॥ tadopasamhrtya girah sahasranir vimukta-sahgam mana adi-puruse I TRANSLATION At that time, withdrawing his words from other subjects, with eyes wide open, Bhisma, leader of a thousand chariots, concentrated himself, free of all material attachment, upon Krishna, the original person, dressed in shining yellow garments, with four arms, standing before him. COMMENTARY Sahasranlh refers to Bhisma, who led (nf) or protected a thousand charioteers gathered for battle. Another version has sahasrinih which means “possessing a thousand treasures.” Withdrawing his words from other subjects (girah upasamhrtya), with eyes completely open without blinking, he completely absorbed his mind in Krishna.
॥1.9.31॥ visuddhaya dharanaya hataiubha s tad-iksayaivasu gata-yudha-sramah I TRANSLATION As Bhisma, free of all inauspiciousness by his pure concentration, free of physical fatigue from lighting and free of wandering senses by Krishna’s glance of mercy, left his body, he began to praise Krishna. COMMENTARY Tad-lksaya means by the glance of mercy of Krishna. Vibhramah means the various wanderings (vividha-bhramana) of the senses. Janyam means the material body, or the material world.
॥1.9.32॥ sri-hhlsma uv&ca— iti matir upakalpita vitrsna bhagavali sdtvata-purigave vibhumni I TRANSLATION Bhisma said: At the end of my life I offer my thoughts to you, Bhagavan full of six qualities, best of the Yadus, superior to all other forms of the Lord, absorbed in bliss with your associates, and who, as a pastime, in the form of the purusavatara, sometimes accepts ntaya by your glance, which produces the material world. COMMENTARY At the end of my life (iti), my thoughts are offered to the Lord. Since my master has come to me at the time of my passing away under the influence of his mercy, I must give him a gift. There is nothing suitable in this abode of possessiveness and ego. Therefore I make a gift of my thoughts alone. “But in this world we see people who give also desire to take.” “My thoughts are without desire (vitrsnd). I offer them to Bhagavan, who is full of six wonarous qualities.” “But the Lord is famous as Narayana.” “No, he is famous as the best of the Yadu dynasty.” “But Narayana is greatly famous as Bhagavan for all time.” “There is no greatness superior to his (vihhumni). He is the source of Narayana.” He attained (gate) profusely (upa) the highest bliss (sukham) with his own Yadavas and Pandavas (svct). The main qualities of the Lord have thus been described. Next the secondary qualities are described. You contact maya by glancing for evolving mahattattva from which arises the sequence of material creation. You do this in your forms of the purusavataras.
॥1.9.33॥ iri-bhuvana-kamanam tamala-varnam ravi-kara-gaura-varambaram dadhane I TRANSLATION Let me have pure prema for Krishna, the friend of Arjuna, who possesses a body desired by all the inhabitants of the three worlds, which is clothed with intense yellow garments shining in the sun, whose complexion is dark like the tamala tree, and whose lotus face is surrounded by locks of hair. COMMENTARY “What is the nature of your thoughts?” Let me have pure prema (ratih) without desire for results, for the friend of Arjuna (vijaya-sakhe), who accepts a body which is desired by all persons in the upper, middle and lower planets, which is clothed in garments golden in the sun’s rays. I saw that intense yellow from his upper and lower cloth sparkling in the sun’s rays as he stood on the chariot of Arjuna. My thoughts take the form of a prayer to have this prema for the most beautiful Krishna as the charioteer of Arjuna. In the prayers of following verses also there is no use of the second person, though Krishna was present before him. This indicates his attraction for the sweetness of the Lord absorbed in vira-rasa during the battle, and his absorption in relishing it.
॥1.9.34॥ yudhi turaga-rajo-vidhumra-visvak- kaca-lulita-siamavary-alankrtasye I TRANSLATION May my mind concentrate on Krishna, whose face was decorated with hair covered with the dust raised by horses, tossed all about because of the speed of his driving, and with perspiration because of his great effort in protecting Arjuna, whose armor shone brightly, pierced slightly by my sharp arrows. COMMENTARY Having spoken of Krishna’s face surrounded by locks of hair, Bhisma cannot give up that sweetness. Again he describes more details. The face is decorated with hair thrown all about because of the speed of the chariot, and colored with the dust raised by the horses. Even in what is not beautiful, beauty can be found.2 The face is decorated with perspiration arising from effort. This indicates Krishna’s efforts because of his affection for Arjuna. Krishna’s skin was pierced by Bhisma’s sharp arrows. Just as the man involved in love derives happiness from the bite marks of a bold lover, Krishna, the most courageous warrior, in the mood of fighting, derived pleasure from my strength in the form of the wounds from my arrows. One should not think that 1, even overcome by the mood of fighting with Krishna, was ever devoid of prema. Similarly the woman who inflicts deep wounds upon her beloved, dearer than a million of her lives, with her nails and teeth during the battle of love, cannot be said to be devoid of love for him. Krishna’s skin was not really pierced because he was wearing an armor, which shone brightly. It means that the arrows slightly pierced the armor. Alma means mind.
॥1.9.35॥ sapadi sakhi-vaco nisamya madhye nija-parayor balayo ratham niveSya I TRANSLATION May I have prema for the chariot driver of Arjuna, who placed the chariot between the two opposing armies immediately on hearing Arjuna’s request, and, situated there, by his glance, took away the prarabdha-kannas of the opposing party. COMMENTARY And he immediately followed Arjuna’s order. senayor uhhayor madhye ratham sthapaya me ’cyuta I O Acyuta please station my chariot between the two armies, so I can view at the commencement of the war those situated with a desire to fight, and can see my companions in battle. BG.1.21 Just by his glance (aksnd), showing to Arjuna “This is Bhistna, this is Drona, this is Kama,” he took away their lives. This actually indicates he took away their prarabdha-karma, since it will be said later yam iha niriksya hatd galdh sva-rupam: those who saw him on the battlefield of Kuruksetra attained their original forms after death. (SB 1.9.39)
॥1.9.36॥ vyavahita-prtand-mukham niriksya sva-jana-vadhad vimukhasya dosa-buddhyal kumalim aharad atma-vidyaya yaS carana-ratih paramasya tasya me 'stu॥ TRANSLATION May I have prema for the feet of the Supreme Lord who, by giving knowledge of Himself, destroyed the ignorance of Arjuna who, on seeing the heads of the opposing army at a distance, refused to fight because he thought it was a sin to kill his relatives.
COMMENTARY Vyavahita-priana-mukham nirifesyu means “seeing Bhlsma and others standing in front of the army at a distance." Arjuna became disinclined to kill his relatives. evam uktvdrjutuih satikhye ralhopastha updvisat I Speaking in this manner, Arjuna, giving up his bow and arrows, mind disturbed with lamentation, sat down on his chariot amidst the warriors assembled for battle. BG 1.46 This is described by the word kumalim. Arjuna’s loss of intelligence was caused by the Lord himself, like Yudhisthira’s present loss of intelligence, because loss of intelligence is impossible for the eternal associate of the Lord, who is also the avatara, Nara. Krishna did this in order to reveal Bhagavad- gita, which delivers the whole world by showing the truth about Krishna. Atma-vidyaya means by knowledge fixed in Krishna.
॥1.9.37॥ sva-nigamam apahaya mat-pralijnam rtam adhikartum avaphito rathasthah | TRANSLATION Giving up his own promise not to fight, and making my vow to make him fight come true, Krishna, situated on the chariot, quickly got down and holding the wheel of a chariot, ran towards me, like a lion coming to kill an elephant, while the earth shook and his top cloth fell to the ground. COMMENTARY “It is said that Krishna elevates his devotee to a higher position than his own. I saw that directly.” This is explained in two verses. Krishna made a promise (sva-nigamam) that he would not take up weapons, but would only assist Arjuna. I made a promise that I would make him give up that promise and take up weapons. To make sure that this would become true, Krishna, situated on the chariot, quickly got down from the chariot in such a manner that no one could see his separation from the chariot. Or Krishna, though he got down, remained on the chariot to protect it in another form invisible to others. This pastime was spontaneously carried out, and was not because of my request. He took the wheel of the chariot and ran towards me. The earth trembled because of his great strength exerted through running in excitement. His cloth fell down. Because of his excited running he was not aware whether his cloth had fallen or not. Because Krishna cannot give up his quality of affection for his devotee, when Arjuna would be unable to fight, Krishna would give up his promise and use weapons to protect Arjuna. It is impossible for others to make Arjuna unable to fight. Thus overpowering Arjuna for a moment, I will see Krishna fight as an indication of his affection for his devotee. Bhlsma made this promise that Krishna should take up weapons in order to fulfill this desire. Having seen Krishna’s prana for Arjuna when he broke his own promise, and satisfying Bhlsma, Krishna’s excellence became famous in the world. That is the meaning of this incident.
॥1.9.38॥ sita-visikha-hato visinia-damsah ksataja-paripluta atatayino me I TRANSLATION O Krishna! Let my only goal be Mukunda, who, afflicted by my sharp arrows, armor broken, covered in blood, rushed towards me, his enemy, with great force, in order to kill me. COMMENTARY When Krishna got down from the chariot he became covered with blood, because the earth was covered with rivers of blood from the slain warriors. How did his armor get pierced? It was struck by my sharp arrows. I fired the arrows to increase the thrill of his anger. In other words, he pierced the armor before Krishna got down from the chariot. With force (prasabham) he protected Arjuna and came towards me with the intention “Today I will kill Bhisma with my own hands." The word abhisasara is used to indicate a hero desiring to meet his lover. In a similar manner I became extraordinarily happy when Krishna approached me in anger. May my goal be no one else, only Mukunda, giver of liberation, who acted in this way. O Krishna! I have offered only this prayer to you.
॥1.9.39॥ vijaya-ratha-kutumba atta-totre dhrta-haya-ra$mini tac-chriyehsaniye I TRANSLATION Desiring to die, may I have prema for the Lord who protected Arjuna’s chariot while holding a whip in his right hand, the reins in his left hand, whose beauty must be seen, and who bestowed liberation to those who died on the battle field after seeing him. COMMENTARY Bhisma has a desire that even the unrighteous should develop prema for Krishna, who is eager to protect his devotees. Krishna protected (kutumbe) Arjuna (vijaya) from the sinful. He held a whip (totre). He held the reins of the horses. I, and not Arjuna, saw with my eyes, his beauty as he held the reins in his left hand, the whip in his right hand, while saying “Hum, hum” to speed the horses. May I have prema for that Krishna. I desire to die now (mumursoh), for having died, I will constantly see that sweetness. If I am revived how will l see that, because the Lord has brought about an end to bis pastimes on this earth? Bhisma does not say “I am dying” but “1 want to die.” He could die when he chose, and now he had developed great greed for directly participating in Krishna’s pastimes. From this it is understood that the fighting pastimes are also eternal, what to speak of other pastimes. “True, you have great attachment to my pastime as a charioteer, and relish that in each of your verses, spout them from your mouth. You pray for prema for me in that pastime. But having died, what is your proof that you will attain that pastime?” “There is a well known saying marane yd matih sa gatih: whatever you think of when you die, you attain that. Seeing you at present is the highest proof. By seeing you those who die, even being killed by others in this battle, even if they are demons, attain liberation (sva- rupam) of merging in Brahman similar to the jnanis. But I am a devotee, with thoughts just described, and dying while seeing you personally at the time of death, how can I not attain that pastime? The form of Krishna as the charioteer bestowed liberation even to unqualified persons (demons). Simultaneously, at that lime the most extraordinary of all the Lord’s forms, full of the greatest sweetness, characterized by no power and great power made its appearance (for the devotees).”
॥1.9.40॥ lalita-gati-vilasa-valgu-hasa- pranaya-ninksana-kalpitoru-manah I TRANSLATION The gopis were worshipped by Krishna’s expert actions, emotional displays, words and glances. Attaining those qualities, they responded in harmony to his most extraordinary displays of love, blinded by the madness of love. How amazing that these gopis attained the nature of Krishna himself. COMMENTARY “Though you are omniscient, the prana that you desire in my charioteer pastime is in Arjuna alone. It is understood that among all the associates with prema, he is the chief.” That is not so. Your dear gopis have the most exalted prana among all devotees. They are superior to Arjuna. No one can dare to pray for their position. Let that be! I will be successful at my death just by indicating their nature. Thus he speaks this verse. He was expert at physical arts such as dancing in the rasa- lila, expert in expressing mental qualities such as dhira-lalita, expert in words with joking, expert with the eyes at glancing to show all aspects of prema. The gopis were to be worshipped by all these skilful actions of Krishna. In order to please them, Krishna endowed them with all the best, outstanding qualities of himself. The result of their extreme prema, was that Krishna, in giving all his own qualities, attempted to please them with conciliating love. That display of love, which is without restraints for either party, showed extreme control of Krishna by the gopis and was filled with great bliss. Control of the Lord, manifested as a result of Arjuna’s prema, was that Krishna became his messenger and charioteer. That role had restraints for both parties. Arjuna could thus not attain intimacy with the Lord. He became compliant by offering all his qualities to them (gopis). They had a mutual friendship filled with happiness because of mutual compliance. Then he bestowed an extraordinary fortune—the dancing, songs and speech during the rasa-Ula. And in response, the gopis did the same (anukrta- vatya). In harmony with him, they offered him dancing, songs and speech in the rasa-lild. There was no need to teach them anything. They were blinded by the increase of great prema (unmadandhah). They did not need practice. How astonishing (kila)! They attained all his extraordinary qualities such as skills in dancing and singing. Krishna did not give his unique, extraordinary power to Arjuna. Krtam can also refer to Krishna’s actions such as lifting Govardhana. They imitated those actions. Instead of unmada sometimes unm&da is seen. This indicates madness in separation. In that extreme state some of them even merged with the Lord. This is the highest level of exalted prema. Since I am situated between the two limits, why can I not attain your pastime as the charioteer, which I desire?
॥1.9.41॥ muni-gana-nrpa-varya-sankule’ntah- sadasi yudhislhira-rajasuya esam I TRANSLATION The Lord of my life, worthy of being seen, who received the worship of all the greatest sages and kings in the assembly during the rajasuya sacrifice of Yudhisthira, has become visible to my eyes. COMMENTARY Bhisma relates his great fortune which is directly visible now, to the necessity of attaining the Lord. Krishna was seen with amazement by the sages exclaiming “O what beauty! What greatness!” In the midst of the gathering composed of the best sages and kings, during the rajasuya sacrifice of Yudhisthira, he received (upapeda) worship. He, my soul, the Lord of my life (mama dtma), is now visible to my eyes. He has fulfilled my request.
॥1.9.42॥ tam imam aham ajam sarira-bhajam hreii hrcli dhisfhitam atma-kalpitanam I TRANSLATION Freed of the illusion of difference in the Lord’s various forms, I have attained the Lord who is one though appearing to be many like the sun seen by many people, who is the charioteer, but who is also in my heart, the unborn and is situated in the hearts of all the jivas, who create their own bodies. COMMENTARY Why do you not address the Lord directly but instead address him indirectly with word like vijaya-sakhe vijaya-ratha- kutumba me ratir astu and carana-ratih paramasya tasya me ’stu and sa bhavatu me bhagavdn gatir.” This verse answers, indicating that Bhisma desires the Lord as a charioteer 1 I have attained that Lord (tarn) who is the charioteer of Arjuna, holding the whip and bridle in his hands, who is now appearing in my heart (imam). But the charioteer is not the Lord in the heart. Because Krishna the charioteer has already entered and pervaded my heart completely by practice, it is not possible for the Paramatma to enter. He does not make his appearance just at this time (ajam). Though he appeared to my eyes in this form at the time of battle, even before the battle he was already in my heart because of my spontaneous desire. He is unborn because he has always been visible to me. There is no fault on my part in this, but the Supreme Lord alone situated in the heart ordains good fortune or misfortune of the jivas. He is situated (dhisthitam) in the hearts of all jivas (sarira-bhajam), who create their own bodies. The missing “a” in (dhisthitam) is for meter. The shruti says yathagneh ksudra visphuliriga vyuccaranti\ the souls wander around like small sparks. (Brihad-atanyaka Upanishad 2.1.20) I know that the charioteer indicated by the word tarn and the four-handed form in Dvaraka indicated by the word imam are not different. The one sun in the sky appears to individual seers to be not one but many, above each person’s head. By such distinctive seeing the sun appears to be many. Bhlsma is free of such illusionary seeing (vidhuta-bheda-moha). Though Krishna appears in my heart, and in the hearts of Yudhisthira, Vasudeva, Uddhava, Nanda and the gopls with various degrees of prema and type of love, with different pastimes for each, I know that this is one Krishna only. I know the various degrees of excellence of their prema and love. But I can never give up my natural attachment to the form of Krishna as the charioteer. Even thinking of the four-handed form of Krishna in Dvaraka is not interesting to me.
॥1.9.43॥ suta uvacha— fersnu evarh bhagavati mano-vag-drsti-vrttibhih I TRANSLATION Suta said: Thus Bhi§ma, absorbing himself in Krishna, Bhagavan, the charioteer situated in his heart, using his mind, words and sight, stopped his breathing and ceased external functions. COMMENTARY He absorbed himself (atmanam civeSya) in Krishna, the charioteer, situated in his heart (fitmam), and stopped his breathing (antahsvasah). Uparamat means he stopped external functioning.
॥1.9.44॥ sampadyamanam ajnaya bhtsmaiii brahmani niskale I TRANSLATION The ignorant, who were like birds who think that day has been destroyed at the approach of evening, thought that Bhisma had attained the Brahman and became silent. COMMENTARY Bhisma had attained his cherished form of Krishna as the charioteer, but the common people, not knowing this thought that he had entered into Brahman. That is expressed in this verse. An example of ignorance is given. Birds, thinking that the day has been destroyed at the end of day because they cannot see it, become silent. The day has not actually be destroyed, because one understands that after some time, that day still exists, since after twelve hours daylight appears again. The ignorant think that when Bhisma passed away he attained liberation. The intelligent understand that at that very moment in an invisible form Bhisma fights on the ground with Krishna holding the chariot wheel in his hand, and that in a future appearance of Krishna, Bhisma will also appear with him. Or brahmani niskali can mean “into the Brahman Krishna, who wears a gold ornament.” One should not explain that Bhisma merged into the Brahman, since by giving him something devoid of his goal, this would be cheating his eternal associate Bhisma of prema, since Bhisma did not desire liberation, and since it would be improper for the Lord to give undesired results forcibly.
॥1.9.45॥ tatra dundubhayo nedur deva-manava-vaditah I TRANSLATION Drums played by devatds and men sounded, the kings without hatred praised him, and (lowers fell from the sky. COMMENTARY Sadahavah rajnam means “those who were without hatred among the kings.”
॥1.9.46॥ tasya nirharanadini samparetasya bhdrgava I TRANSLATION O Saunaka of the Bhrgu dynasty! Yudhisthira had last rites of the departed Bhisma performed and became sad for a moment. COMMENTARY Nirharanadini means samskaras. Though Bhisma is an eternal associate of the Lord, his aiiiia had entered into Vasu (who then descended from the heavenly planets to earth.) Thus Bhisma is shown by the Lord to give up his body. His amsa was situated in Vasu, and he himself attained the spiritual world, yavad adhikaram avasthitir adhikarikanam: those designated by the Lord remain in their posts on earth as long as that Lord chooses. (Vedanla-sutra 3.3.33) Samparetasya can be analyzed as sam for samyak (completely), para for paramesvara (Supreme Lord) and itasya for praptasya (obtained). Thus the word means “of the person who attained the Supreme Lord completely.” This is supported by the Shruti explaining the details of liberation. Tasya sarvesu lokesu kdma- caro bhavati: the liberated soul is free to travel in all the planets as he pleases. (Chandogya Upanishad 7.25.2) It has been said that Bhlsma, an eternal associate of the Lord, attained Krishna as the charioteer in aprakata-lila. Thus in the previous description of Bhlsma stopping his breath and giving up his body, one should say that he simply became detached from (uparamat) his manifested body on earth. One should not say that he gave up a material body and gave up breathing. Yudhisthira was sad for a short period. This he did to follow the custom of the people (since he understood that Bhlsma did not have a material body).
॥1.9.47॥ tustuvur munayo hrstah krstiam tad-guhya-namabhih I TRANSLATION The sages in joy praised Krishna with his confidential names and then with Krishna in their hearts departed again for their hermitages. COMMENTARY Tad-guhya-namabhih indicates that they said, “O Krishna, affectionate to the devotees, controlled by prema\ We offer respects to your affection nature."
॥1.9.48॥ tatoyudhisthiro gatva saha-hrsno gajahvayam I
TRANSLATION Then Yudhisthira went to Hastinapura with Krishna and consoled Dhrtarastra and Gandhari, who was overcome with grief. COMMENTARY Pitaram means Dhrtarastra.
॥1.9.49॥ pitta canumato raja vasudevanumoditah \ TRANSLATION With the permission of Dhrtarastra, and agreement of Krishna, powerful Yudhisthira ruled the ancestral kingdom according to dharma.
Thus ends the commentary on the Ninth Chapter of the First Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.
Chapter Ten Krishna leaves Hastinapura
॥1.10.1॥ saunaka uvacha— hatva svarihtha-sprdha atatayino yudhisthiro dharma-bhrlam varisthah | TRANSLATION Saunaka said: After killing the enemy desiring his rightful kingdom, how did Yudhisthira, the best of righteous men, while enjoying what he had won back, take up ruling the kingdom along with his younger brothers? What did he do? COMMENTARY The Tenth Chapter describes how Krishna after placing the Pandavas in the kingdom without obstacles went to Dvaraka and was praised by the Yadavas. Since it was mentioned in a general way that with the agreement of Krishna the Pandavas ruled the kingdom, the inquisitive sages ask about this. The enemies desired his wealth (svarikthe). They obtained it, and then he took it back from them (pratyavaruddha) and was able to enjoy it.
॥1.10.2॥ suta uvacha — vamiam kuror vamia-davagni-nirhrtam samrohayitva bhava-bhavano harih I TRANSLATION Suta said: Krishna, upon whom Siva meditates, became pleased, having increased the Kura family which was destroyed by the forest fire of anger, by protecting Pariksit, and by installing Yudhisthira in his rightful kingdom. COMMENTARY The answer shows that he look up the ruling of the country only after seeing that Krishna was pleased. Krishna increased the Kuru family, which had been destroyed by the fire (of anger) in the bamboo forest, by saving Pariksit. Just as the bamboo burns by the fire ignited by rubbing of the bamboos, the Kuru family was destroyed by a war which arose from mutual anger. Krishna makes even Siva (hhava) meditate on his pastimes (bhdvunah).
॥1.10.3॥ nisamya hhismoktam alhdcyutoktam pravnta-vijftana-vidhuta-vibhramah I TRANSLATION After hearing the words of Bhisma and Krishna, and thereby gaining knowledge and removing ignorance, Yudhisthira, having taken shelter of Krishna, ruled the earth extending to the oceans with the cooperation of his brothers, just as Inara, having taken shelter of Upenara, rules over heaven extending in all directions with the compliance of Upenara. COMMENTARY The knowledge which appeared (pravrtta-vijnana) was that the world is dependent on the Lord, and is not independent. He was free of the illusion that “I am the doer (vidhuta- vihhramah)." Gam means earth and heaven. Ajita refers to Krishna and Upenara (Inara takes shelter of Upenara.) Paridhi means ocean and also all directions upwards as well (in the case of Inara). Anujanuvartitah means with the compliance of his younger brothers, or with the compliance of his younger brother Upenara (in the case of Inara).
॥1.10.4॥ kamam vavarsa parjanyah sarva-ktima-dugha mahi I TRANSLATION The clouds rained sufficient water, the earth yielded all desired products and the cows with full udders in joy sprinkled milk in the cow pens. COMMENTARY Udhasvati means full udders.
॥1.10.5॥ nadyah samudra girayah savanaspati-vlrudhah I TRANSLATION The rivers, oceans, mountains, trees, shrubs, and herbs of that kingdom yielded their products in every season.
॥1.10.6॥ nadhayo vyadhayah klesa daiva-bhutatma-hetavah I TRANSLATION While Yudhisthira ruled, the living beings suffered no anxieties, sickness or inconveniences caused by nature, by other living beings or by themselves.
॥1.10.7-8॥ usitva hastinapure masan katipayan harih I amantrya cabhyanujnatah parisvajyabhivadya tam I aruroha ratham kaiscit parisvakto ‘bhivaditah॥ TRANSLATION Staying for several months in Hastinapura to console his friends and please Subhadra, Krishna, after taking permission to leave, addressing and embracing Yudhisthira, bid farewell and mounted his chariot, while being addressed and embraced by others.
॥1.10.9-10॥ subhadra draupadi kunli virata-tanaya tatha I vrkodarai ca dhaumyai ca striyo matsya-sutadayah I TRANSLATION Subhadra, Draupadi, Kuntl, Uttara, Gandhari, Dhrtarastra, Yuyutsu, Krpacharya, Nakula, Sahadeva, Bhima, Dhaumya, Satyavati and other women, falling into confusion, could not bear separation from Krishna COMMENTARY Yuyutsu was Dhrtarastra’s son by a vaisya wife. Gautama is Krpa. Matsya-suta refers to Uttara. Her name is repeated because of the confusion arising on thinking of how her embryo was saved by Krishna. Or it can refer to Satyavati.
॥1.10.11-12॥ sat-sahgdn mukta-duhsaiigo hdtum notsahate budhah I tasmin nyasta-dhiyah parthdh saheran virahatii katham | TRANSLATION The intelligent person, freed of bad association by good association, cannot give up the pleasing qualities of Krishna which have been recited, even if he hears them once. How could the Pandavas, who were absorbed in him while eating, sitting, sleeping, talking, touching and seeing, tolerate separation from him? COMMENTARY The two verses are connected. How could the Pandavas tolerate separation from the Lord, whose glories the intelligent person cannot give up, even if he hears them only once? Rocanam means pleasing. The intelligent person is described as he who has given up bad association by taking good association. Without the association of devotees, bad association which causes attachment, hatred and other bad qualities will not disappear. Without the disappearance of bad qualities, a person will not become strongly attached to the pleasing qualities of the Lord. This is implied in the sentence. The Pandavas were absorbed in Krishna while seeing, touching etc.
॥1.10.13॥ sarve te ’nimisair aksais tam anu dmta-cetasah I TRANSLATION Looking upon him with unblinking eyes, their hearts melted, they became filled with affection, and moved wherever he moved. COMMENTARY They looked at him with unblinking eyes. After looking, their hearts melted. Then they became filled with affection. Then they followed him wherever he went.
॥1.10.14॥ nyarundhann udgalad baspam autkanthyad devaki-sute I TRANSLATION When Krishna left the house all the wives of his friends blocked the tears flowing from their eyes because of their attachment to him, thinking “There should be no inauspiciousness for him.” COMMENTARY When he left the house, because of attachment to him they stopped their flowing tears, because they thought there should be nothing inauspicious for him. Udgalad is a present participle with the prefix ud. With great effort they stopped the tears, but the tears still flowed. They hid those tears with the edges of their garments in order to prevent any inauspiciousness from being seen.
॥1.10.15॥ mrdanga-iankha-bheryas ca vina-panava-gomukhah \ TRANSLATION Mrdangas, conches, bhcris, vinas, panavas, gomukhas, dhundhuris, anakas, bells and dundubhis began to sound. COMMENTARY These are various instruments.
॥1.10.16॥ prasada-sikhararudhah kuru-naryo didrhsaya I TRANSLATION The Kuru women, climbing on the roofs of the palace to see, glancing at him to convey smiles, shyness and love, showered Krishna with flowers. COMMENTARY Kusumaih should actually be in the accusative case feusumani. They conveyed through their glances smiles, shyness and love.
॥1.10.17॥ sitatapatram jagraha muktadcima-vibhusitam | TRANSLATION Arjuna, conqueror of sleep and dear to the Lord, held a white umbrella decorated with pearls and a jewel-studded handle for his dearest friend. COMMENTARY Gudakesah means Arjuna, who had conquered sleep.
॥1.10.18॥ uddhavah satyakis caiva vyajane paramadbhule I TRANSLATION Uddhava and Satyaki held astonishing fans. The Lord of the Madhus appeared splendid on the road when sprinkled with flowers.
॥1.10.19॥ asruyantasisah satyas tatra lalra dvijeritah I TRANSLATION On the road, he heard the factual blessings uttered by brahmanas, which were not appropriate for the Lord who is beyond all qualities of this world, but which were appropriate for the Lord who has spiritual qualities relished by his devotees. COMMENTARY The blessings are described as satya or true because Krishna never deviates from those descriptions, but the blessings were both inappropriate (nanurupah) and appropriate (anurupah). The sandhi is poetic license. From the point of view of the Lord’s powers, blessings such as “Be happy!” are inappropriate for one who is without material qualities (nirgunasya) and full of spiritual bliss. From the point of view of sweetness, the same blessings are appropriate for the Lord who has spiritual qualities such as being controlled by the devotee’s prema and being devoted to brahmanas (gunatmanalt). The words are appropriate because the Lord’s words in reply “I am always happy with your blessings” which describe his qualities should not be false. As well since Krishna is both the visaya and aSraya of dasya, sakhya, vatsalya and madhurya rasas, he is actually filled with spiritual qualities of happiness and distress arising from meeting and separating from his devotees.
॥1.10.20॥ anyonyam asit sanjalpa uttama-sloka-cetasam | TRANSLATION The Kuru women, fully absorbed in Krishna, conversed about him with words attractive to all ears and minds. COMMENTARY Their conversation was attractive to all ears and minds (sarva- shruti-mano-harah). Another meaning is “their conversation was attractive to all the shruti scriptures.” Since their words were the embodiment of the Upanishads, the shrutis were happy with the conversation.
॥1.10.21॥ sa vai kilayam purusah puratano ya eka asid avisesa atmani | TRANSLATION Krishna is certainly that ancient purusa who alone existed without expansions before the agitation of the gunas and during devastation, when all the jivas along with their identities were merged within him, the soul of prakriti. COMMENTARY First they spoke with reverence in santa-rati He is the ancient purusa, without expansions (avisesaft).Or avisesah can mean that he is without any comparison, since he only existed in the beginning. This we have heard from Vyasa. Certainly (vai) Krishna is that purusa. They point at him with their forefinger when they say this. He is the one who existed before all else, before the disturbance of the gunas, during the devastation (nisi), when all the jivas (jagad-atmani) were merged (nimilitatman) in the Lord (iSvare), who is the soul of prakriti (atmani). Jagad-atmani is in singular form because it represents a class. “At the time of devastation the destruction is not complete because the ignorance of the jivas has not been destroyed.” Therefore it is said at that lime there is destruction of the identification of the jivas (supta-saktisu). This is an accessory to the jivas merging. Or another meaning of the sentence is as follows. Krishna is that ancient purusa who, before the agitation of the gunas at the time of devastation, existed in his svarupa all alone (atmani avisese). He who is now performing various pastimes with his associates was at that time alone in his svariipa. He alone existed and no others. Not even Brahma existed. The rest of the verse would be the same in meaning.
॥1.10.22॥ sa eva bhuyo nija-virya-codiuim sva-jiva-mayam prakritirii sisrksatim | TRANSLATION The Lord, after manifesting the scriptures, and desiring to make names and forms for the jivas, then followed prakriti, who desired to create the universe, but who moves only by his power, and by his will alone bewilders the jivas. COMMENTARY Having spoken of the Lord’s situation during the devastation and before the creation, with his unfailing form, qualities and pastimes, they describe another pastime involving his expansion at the beginning of creation, in order to describe the Lord’s eternal condition even at that time. Maha-Vishnu, manifesting the Vedas at the first moment of his breathing (sastra-krl), followed prakriti. “But if he follows prakriti, that is a fault, because that shows he is dependent on prakriti.” No. Prakriti is instigated by his power (nija-viyra-coditam). Engaged in activity under his control, prakriti is the controller or bewilderer of the jiva (jiva-mayam) who are also his energies (sva). Why does he follow prakriti? He follows her because he desires to make names and forms such as devatas, humans and animals, for the jivas with no names and forms, by creating gross and subtle bodies and imposing them on the jivas. In order to accomplish performance of karma, jnana, yoga and bhakti, the Lord created the scriptures before following prakriti.
॥1.10.23॥ sa va ayamyat padam atra siirayo jitenariya nirjila-matarisvanah I TRANSLATION He is that person whose form the sages who have controlled their senses by controlling their life air see with intelligence purified by intense bhakti. Certainly he can purify the intelligence completely. COMMENTARY “The purusavataras present at the beginning of creation have been described, but Krishna is not of that type. He is perceivable now, during Dvapara-yuga in the twenty-eighth cycle of Vaivasvata-manvantara.” That is true. But though his eternal pastimes and eternal form, perceived by bhakti, have appeared in Dvapara-yuga, his pastimes can always be perceived by those having devotion. That is expressed   Система охраняемых территорий в США Изучение особо охраняемых природных территорий(ООПТ) США представляет особый интерес по многим причинам...  Живите по правилу: МАЛО ЛИ ЧТО НА СВЕТЕ СУЩЕСТВУЕТ? Я неслучайно подчеркиваю, что место в голове ограничено, а информации вокруг много, и что ваше право...  Что делает отдел по эксплуатации и сопровождению ИС? Отвечает за сохранность данных (расписания копирования, копирование и пр.)...  Что делать, если нет взаимности? А теперь спустимся с небес на землю. Приземлились? Продолжаем разговор... Не нашли то, что искали? Воспользуйтесь поиском гугл на сайте:
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