Bhisma Pancaka

𝗥𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝗕𝗵𝗶𝘀𝗺𝗮 𝗣𝗮𝗻𝗰𝗮𝗸𝗮

What is the meaning of bhīṣma-pañcaka? Bhishma left his body on the Makara Sankranthi when the Sun enters Capricorn which generally would fall in the month of January. However, the vrata of bhīṣma-pañcaka is the last week of the month of Kartika.

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Bhīṣma-pancaka was not the last days that Bhishmadeva was on the bed of arrows. The name and meaning of this ritual seems to have originated from Krishna or Lord Vishnu giving this vrata to Bhishmadev. It is described in the Padma Purāṇa as well as some of the writings of our ācāryas.

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In the 124th chapter of the Uttara-khanda (5th canto) of the Padma Purana, Lord Shiva speaks about it to his son Kartikeya. In text 29 Shiva says:

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pravakṣyāmi mahāpuṇyaṁ vrataṁ vidhimatāṁ varaḥ |

bhīṣmeṇaitadyataḥ prāptaṁ vrataṁ pañca-dinātmakam ||

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"O you who are the best amongst the believers in vows, I shall explain to you the very meritorious vow which lasts for five days. Since Bhishma got it from Vishnu, it is called bhīṣma-pañcaka."

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Shiva then goes on to explain the ways to observe vrata during this period and the merits gained thereby.

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Srila Rupa Goswami speaks briefly about bhīṣma-pañcaka in his Mathurā-Mahātmya. He doesn't explain the origin of the vrata except to say, padme bhīṣmaṁ prati śrī-kṛṣna-vacanam — "It was spoken by by Krishna to Bhishma in the Padma Purāṇa. In text 189 of this book, Rupa says:

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ye tatra janma-bhumau me kariṣyanti maha-vratam |

mathurayaṁ tu gaṅgeya teṣaṁ bhaktiḥ kare sthita ||

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"Those who follow this great vow in my birthplace, Mathura, find pure devotional service resting in their hand."

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In text 191, he quotes Krishna:

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durlabho bhakti-yogo me mama vaśya-vidhayakaḥ |

karttike mathurayaṁ ca vratenanena labhyate ||

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"Pure devotional service to me which, because it places me under my devotee’s dominion, is very difficult to attain, is easily attained by following this vow in Mathura during Kārttika."

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This vrata is also mentioned, but again, no origin of it is described, in chapter 16 of Gopal Bhatta Goswami's Hari-bhakti-vilāsa. Text 434 describes:

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ārabhyaikādaśīṁ pañca dināni vratam ācaret |

bhagavat-prītaye bhīṣma-pañcakaṁ yadi śaknuyāt ||

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"If possible, one should undertake the Bhīṣma-pañcaka vrata from the day of śukla-ekādaśī, for the pleasure of the Lord."

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In text 436 he describes it as a difficult vrata, the details for observing are given in Padma Purāṇa.

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For anyone interested I've included two lengthy comments below with an English translation of the rules and rituals recommended in the Padma Purāṇa for observing bhīṣma-pañcaka (see 𝗕𝗛𝗜𝗦𝗛𝗠𝗔 𝗣𝗔𝗡𝗖𝗔𝗞𝗔 𝗢𝗕𝗦𝗘𝗥𝗩𝗔𝗡𝗖𝗘), following those two comments is another one with some observations and reflections on those rituals.

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[Painting: "Krishna Puja". German Lithograph, c. 1930]

Marco Tellez and Rajagopala Dasa you both asked for the list of rules and rituals for this vrata from Padma Purāṇa. I'm pasting in a translation in this comment that is continued in the one after. This translation was done by a secular professor named Dr. N. A. Deshpande and published by Motilal Banarsidass in Delhi in 1988. I've not checked the Sanskrit or worked on the translation, this is as they printed it. In my next comment following those two, I present a few observations and reflections from the Sanskrit and our ācāryas on the subject of observing this vrata.

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I hope this is useful for you. 

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𝗕𝗛𝗜𝗦𝗛𝗠𝗔 𝗣𝗔𝗡𝗖𝗔𝗞𝗔 𝗢𝗕𝗦𝗘𝗥𝗩𝗔𝗡𝗖𝗘

𝘍𝘳𝘰𝘮 𝘵𝘩𝘦 124𝘵𝘩 𝘤𝘩𝘢𝘱𝘵𝘦𝘳 𝘰𝘧 𝘵𝘩𝘦 uttara-khanda (6𝘵𝘩 𝘤𝘢𝘯𝘵𝘰) 𝘰𝘧 𝘵𝘩𝘦 Padma Purāṇa. 𝘓𝘰𝘳𝘥 𝘚𝘩𝘪𝘷𝘢 𝘴𝘱𝘦𝘢𝘬𝘴 𝘩𝘪𝘴 𝘴𝘰𝘯 𝘒𝘢𝘳𝘵𝘪𝘬𝘦𝘺𝘢:

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29-45. O you best among the believers in vows, I shall explain to you the very meritorious vow which lasts for five days. Since Bhisma got it from Vishnu, it is called Bhīṣmapañcaka. Who, except Vishnu, is able to tell the merits of this vow? Listen to the ancient practice. In the bright half of Kārtika it was observed by Vasistha, Bhrgu, Garga etc. in the ages like Kṛta. In the yugas like Tretā it was observed by Ambarish with (offerings of) food etc. and by brāhmaṇas observing celibacy, muttering hymns and performing rites like sacrifices. So also (it was observed) by kṣatriyas and vaiśyas highly devoted to truth and purity. It is difficult to be observed by those who are void of truth (i.e. are not truthful) and cannot be observed by those of foolish hearts. They say it is difficult to be observed, (that is, it is) ‘Bhisma’. It cannot be observed by ordinary men. O best Brāhmaṇa, he who observes it, has (indeed) observed every (vow). This Bhīṣmapañcaka vow gives great merit, destroys great sins. Therefore, men should carefully observe it. Having properly and according to the precept bathed on the Ekādaśī in the bright half of Kārtika one should take up this vow lasting for five days. The observer of the vow should especially bathe in the morning and at mid-day in a river or a spring, and having obtained cowdung with rice and barley he should in due course gratify his dead ancestors. One of a strong vow, having bathed and observed silence, and having put on washed garments, should carefully offer water and make respectful offering to Bhisma. He should carefully worship Bhisma and give gifts. He should carefully and especially give five jewels to a brāhmaṇa. Lord Vishnu with Lakshmi should also be always worshipped. By means of worshipping (Vishnu) during the group of five (days) Vishnu is pleased for crores of kalpas. Whatever (image etc.) is made, he should fashion it with five metals. By giving water and making a respectful offering, a man gets the entire fruit of vows (lasting) for a year. One who makes (the offering) with (the recital of) this hymn: ‘I am offering this water to Bhisma who has Vaiya-ghrapada gotra and Sāthktta pravara’ would enjoy salvation. ‘I make the respectful offering to Bhisma, the incarnation of the Vasus, the son of Santanu, and a life-long celibate.’ This is the hymn of the respectful offering.

46-56. He, who, in this way, finishes the group of five (days), undoubtedly gets religious merit equal to that of a horse sacrifice. For five days he should carefully observe restraint. O son, the practice of a vow is not possible without restraint. Vishnu gave (the highest position) to Bhisma who departed in the Uttarāyaṇa, he became [text is illegible] ... Then he should get Vishnu, the destroyer of all sins. Then he should devoutly bathe (the image) with water, honey, milk and ghee; so also with the five products of a cow and water mixed with sandal. Then he should besmear (the image of) Vishnu, the Garuda-bannered (god) with fragrant sandal, with saffron, and with camphor mixed with uśīra (sandal). He should worship (the image) with charming flowers along with black aloe wood and incense. He, with devotion, should burn guggulu (a fragrant gum resin) with ghee before (the image of) Krishna. During the five days he should offer light day and night. He should offer excellent food as offering of eatables. Having thus worshipped, remembered and saluted the god, he should mutter one hundred and eight times the hymn Namo Vāsudevāya. He should make an offering with sesamum, rice and barley smeared with ghee, with the utterance of the hymn of six syllables, along with the utterance of the exclamation svāhā. The observer of the vow, having offered the evening Sandhyā prayer, having saluted Vishnu, having muttered the hymn as before, should sleep on the (bare) ground.

57-69. All this should be done for five days. Listen to the speciality of and that which is superior in this vow. On the first day the observer of the vow should worship Vishnu’s feet with lotuses. On the second (day) he should worship his knees with bilva-leaves. Then, with his mind directed to him, he should devoutly worship the head of the Disc-holder, the god of gods, with jasmine flowers on the full-moon day of Kārtika. Having succinctly worshipped Vishnu on the Ekādaśī, he, after having eaten cowdung, should duly observe fast on the Ekādaśī day. The observer of the vow should drink cow’s urine on the Dvādaśī, milk on the Trayodaśi and curd on the Caturdaśi with (the recital of) the hymn. Having eaten (and drunk these) for the purification of his body and having fasted for four days, he should, after bathing, worship Vishnu according to the sacred precept. Giving up sinful thoughts the intelligent one, observing celibacy, should devoutly feed brāhmaṇas, and give presents to them. The man, avoiding liquor and flesh, so also sinful coitus, subsisting on vegetables and sages’ foods, should be deeply engaged in worshipping Krishna. Then having first (sipped) the five products of the cow, he should eat at night. He would obtain the fruit of the vow thus duly concluded. (Even) a drunkard who would drink liquor from birth to death obtains the highest position by observing this Bhiṣma-vow. By the words (i.e. order) of a brāhmaṇa, women should observe it, which enchances religious merit. Widows also should observe it for salvation, and an increase in their happiness. O Kartikeya, men observe the Kārtika(vow) by bathing everyday and (giving) gifts for abundance of (the fulfilment of) all desires and for (obtaining) religious merit. O child, greatly engrossed in meditation upon Vishnu, they should also perform the Vaiśvadeva sacrifice (in honour of all deities), which gives health and sons and destroys great sins.

(Continued below:)

𝗕𝗛𝗜𝗦𝗛𝗠𝗔 𝗣𝗔𝗡𝗖𝗔𝗞𝗔 𝗢𝗕𝗦𝗘𝗥𝗩𝗔𝗡𝗖𝗘 continued:

70-78. O Kartikeya, with all efforts he should observe the Kārtika (vow) at holy places. The conclusion of all the vows (observed) during the year is observed in Kārtika. An image of Sin should be fashioned. It should have fearful clothes and should be very fierce. It should have a sword in its hand; it should have come out (i.e. should be prominent); it should have iron fangs and be dreadful. Covered with a black piece of cloth it should be put on a prastha (i.e. a particular measure) of sesamum seeds. Its wreath should be made of red flowers; its golden earrings should be bright. Having, with great devotion, worshipped it with (the utterance of) the names of Dharmaraja, he taking a handful of flowers, should recite this hymn: ‘Due to the grace of your feet may the sin committed in another (i.e. previous) existence or in this, perish.’ Having duly worshipped that golden image, and having, according to his capacity honoured the brāhmaṇas, expounders of the Vedas, he should, to please Krishna, god of gods, of unimpaired acts, give it to a brāhmaṇa (saying) ‘May Dharma be pleased with me.’ According to his capacity be should give presents to the reader (of the next). Saying, ‘May Krishna be pleased with me’, he should give gold and cows also. Having done his deeds, and being detached, he should be controlled. According to his capacity he should give excellent gifts to others also.

79-83. (Such) a man, of a tranquil mind, and guiltless, would obtain the highest position. He should reflect upon Mahadeva who is dark green like the petal of a blue lotus, who has four fangs and four arms, who has eight feet, and one eye, who is spike-eared and has a rough voice, who is cold, who has two tongues, whose eyes are red, who has a lion-like thin cover. He has no form. Bhisma, being on the bed of arrows told this to me. This vow known as Bhīṣmapañcaka on the earth, is confined to five days beginning with Ekādaśī.

Marco Tellez, Gaura Dasa, Sarva-drik Das, above is the section from Padma Purāṇa describing the rules and rituals for observing bhīṣma-pañcaka. Below are some observations and comments from myself about those. You might find them interesting. 

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𝗖𝗼𝗺𝗺𝗲𝗻𝘁𝘀 𝗼𝗻 𝘁𝗵𝗲 𝗜𝗻𝗷𝘂𝗻𝗰𝘁𝗶𝗼𝗻𝘀 𝗚𝗶𝘃𝗲𝗻 𝗶𝗻 𝗣𝗮𝗱𝗺𝗮 𝗣𝘂𝗿āṇ𝗮

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Comments on the above: text 34 of this section (chapter 124) states, duṣkaraṁ bhīṣmamityāhurnaśakyaṁ prākṛtair naraiḥ — "This vrata is very difficult to follow, therefore it is called, "bhīṣma" (terrible). It cannot be done by ordinary men." In text 10 of the previous chapter (123) Shiva instructs Kartikeya that to perform this vrata one must first have received, gurorājñāṁ — “the order of one's guru”

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In an article written by Srila Thakur Bhaktivinode, titled Puruṣottama-māsa-mahātmya that was printed in issue four of the second year of the Bengali magazine, "Gaudiya", the Thakur explained that there are two divisions of śāstra: smārta and paramārtha, or ritualistic and transcendental. These two types of śāstra are meant for persons with different adhikāra or qualification. Materialistic persons are not interested in the paramārtha-śāstras. They have adhikāra for karma or fruitive work. They do not have adhikāra or qualification for bhakti. Bhaktivinode explains that there are three types of transcendentalists which he terms as: svaniṣṭha — who are fixed in performing vows for their personal selfish benefit; the parāniṣṭhitā — who are fixed in following the vows and instructions given by their respective ācāryas; and nirpeksa — mahā-bhāgavatas, topmost devotees who are indifferent to the above two types of steadfastness. He says that all the rules and rituals mentioned for observing the month of Puruṣottama and the month of Karttika are particularly meant for the neophyte svaniṣṭha sādhakas.

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The parāniṣṭhitā-sādhakas may follow such rules or they many not. If they do so it's done on the order of their guru and to facilitate service for his pleasure. For that reason, Srila Prabhupada wrote in a letter to Jayapataka Maharaja:

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"You have asked about the specialness of the month of Kārttika, and the answer is that it is a special inducement for persons who are not in Krishna consciousness to perform some devotional service. For persons who are doing nothing in Krishna consciousness, it is an indirect inducement to take to devotional service in earnest seriousness, where every moment is Kārttika. In this connection, there is a good example that sometimes a store gives a special concession to attract new customers. But for those who are already customers there is no need of a special sale. They will purchase at any cost if they know the important value of the goods. Similarly, those who are pure devotees do not aspire for any concession, and out of spontaneous love try to engage themselves in devotional service twenty-four hours each day, three hundred and sixty-five days every year, without any stoppage." (Letter dated 30 January 1969)

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Bhaktivinode concludes his article by citing Srila Sanatan Goswami's concluding words in Hari-bhakti-vilāsa (chapter 20), wherein Sanatan Goswami explains the mood of the one pointed devotees of Krishna towards such vratas:

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evam ekāntināṁ prāyaḥ kīrtanaṁ smaraṇaṁ prabhoḥ |

kurvatāṁ parama-prītyā kṛtyam anyan na rocate ||382||

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bhāvena kenacit preṣṭha-śrī-mūrter aṅghri-sevane |

syād icchaiṣāṁ sva-mantreṇa sva-rasenaiva tad-vidhiḥ ||383||

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vihiteṣv eva nityeṣu pravartante svayaṁ hi te |

ity ādy-ekāntināṁ bhāti māhātmyaṁ likhitaṁ hi tat ||384||

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"Ekantika bhaktas (one-pointed devotees) of Sri Krishna consider śrī kṛṣṇa-smaraṇa and śrī kṛṣṇa-kīrtana alone to be the most fulfilling and valued activities. Generally, they do not engage in any other aṅgas of bhakti besides these two, which they cultivate with great love and affection. Their eagerness for these aṅgas is so strong that no other activity can captivate their taste. They develop an intense desire to serve the lotus feet of Sri Krishna in a specific mood. Therefore, they render service to the lotus feet of Sri Krishna with moods which are favorable to their own rasa, along with some independence (to give up the injunctions which are unfavorable to their cultivation). This alone is their vidhi. The ekāntika bhaktas are not bound to follow all the rules and regulations which have been prescribed by the rsis. The moods of the ekāntika bhakta’s inborn, natural disposition generally remain prominent. This is their glory."

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Considering the above it is clear to me why Srila Prabhupada did not stress (or even mention) following a vrata for bhīṣma-pañcaka. Not to say that such a vrata has no place. Different devotees will see and observe (or not observe) it according to their nature. No doubt it was out of devotional intensity that Aindra Prabhu followed it. In general, my humble suggestion is that however it is observed, devotees should do so as prescribed in Padma Purāṇa under the guidance of a guru-jana and should ideally do it for the sake of developing śudha-bhakti for Sri Sri Radha Krishna. According to Srila Sanatan Goswami, if that is their mood then the main practice during this time will be focus on nāma-bhajan.