Srimad Bhagavatam

The King felt he was most sinful and said that the body, which was ultimately meant for others, had killed many, many phalanxes of men. A solid phalanx of 21870 chariots, 21870 elephants, 109,650 infantry and 65,600 cavalry is called an akṣauhiṇī. While there is life it is meant for the service of others, and when it is dead it is meant to be eaten by dogs and jackals. Yudhiṣṭhira felt hell awaited him for all sins committed by killing many boys, brāhmaṇas, well wishers, friends, parents, preceptors and brothers. There is no sin for a king who kills for the right cause, who is engaged in maintaining his citizens, but Yudhiṣṭhira felt this injunction did it apply to him. He felt he had caused all the killing only for his personal gain of the kingdom from Duryodhana, who was ably ruling the kingdom. The killing was done not in the course of administration but for self aggrandizement, and as such Yudhiṣṭhira thought himself responsible for all the sins.

Yudhiṣṭhira said he had killed many friends of women, and had thus caused enmity to such an extent that it was not possible to undo it by material welfare work. Most people do welfare work for the sake of material prosperity. Such prosperity is sometimes hampered by sinful activities, for the materialist is sure to commit sins, even unintentionally, in the course of discharging duties. The Vedas prescribe several sacrifices like the Aśvamedha-yajña to get relief from sinful reactions. Yudhiṣṭhira felt it was not possible to get relief from his sins even by performing yajñas. When people are killed, a fresh enmity is created with the surviving relatives and thus a chain of actions and reactions is set in. The way of work is like that. Karma binds one by creating actions and reactions, and only by working on behalf of the Supreme can one be free from material bondage. Factually no sin touched the Pāṇḍavas, who were only the order carriers of the Lord.

Yudhiṣṭhira felt that it was not possible to counteract the sins of killing men by sacrificing animals just as it is not possible to filter muddy water thru mud or purify a wine-stained pot with wine. Horse and cow sacrifices were not for the purpose of killing animals, for the sacrificed animals get a new life. The sacrifice was meant to prove the efficacy of the hymns of the Vedas. By proper conduct of sacrifice, the performer gets relief from sins and the animals are also rejuvenated. In Kali yuga there are no expert brāhmaṇas to conduct such yajñas and so the only sacrifice recommended is the hari-nāma yajña. The whole purpose of life is to serve the will of the Lord.

Some of the great souls who accompanied Yudhiṣṭhira to see Bhīṣma:

Parvata Muni – a constant companion of Nārada. He was present at the sacrificial ceremony of Janamejaya, son of Parīkṣit. In this sacrifice all the snakes of the world were to be killed. Parvata and Nārada are called Gandharvas also because they can travel in the air singing the glories of the Lord. They observed Draupadī’s svayaṁvara from the air. Mahārāja Sṛñjaya got the benediction of a son by Parvata Muni.

Nārada Muni – In his previous life he was the son of a maidservant but by serving the pure devotees he became enlightened in devotional service. He is the chief sage among the demigods. He is the son and disciple of Brahmā. He initiated Prahlāda, Dhruva and many other devotees including Vyāsadeva. In the Bhāgavatam he instructed Prahlāda while he was still in the womb of his mother, and he instructed Vasudeva as well as Yudhiṣṭhira.

Dhaumya – A great sage who was the royal priest of the Pāṇḍavas. He acted as the priest at the betrothal of Draupadī. He was present even during the exile of the Pāṇḍavas and instructed them how to live incognito for one year. He was also present at the general funeral ceremony performed after the battle of Kurukṣetra. He gave very elaborate religious instructions to Yudhiṣṭhira.

Some of the great souls who accompanied Yudhiṣṭhira to see Bhīṣma:

Paraśurāma – He is the son of Jamadagni and Reṇukā. He killed the kṣatriya community as a whole 21 times, and with their blood he pleased the souls of his forefathers. After taking the earth from the kings, he gave it in charity to Kaśyapa. Paraśurāma instructed the Dhanur-veda, or the science of fighting, to Droṇa. He was present during the coronation of Yudhiṣṭhira. He met Rāma and Kṛṣṇa at different times. He fought with Rāma and accepted Kṛṣṇa as the Supreme Lord. When Bhīṣma refused to obey his order to marry Ambā, Paraśurāma fought with Bhīṣma, and finally being pleased with Bhīṣma gave him the benediction of becoming the greatest fighter in the world.

Vasiṣṭha – He is known as Brahmaṛṣi. He is a prominent figure in both the Rāmāyaṇa and Mahābhārata periods. He celebrated the coronation ceremony of Lord Rāma. Viśvāmitra wanted Vasiṣṭha’s kāmadhenu but the latter refused. So Viśvāmitra killed Vasiṣṭha’s one hundred sons. On account of Viśvamitra’s torture, he tried to commit suicide but was unsuccessful in all his attempts. He is the husband of Arundhatī and one of the seven ṛṣis.

Trita: One of the three sons of Gautama. By dint of severe penances, he and his brothers were promoted to Brahmaloka. Once he fell into a well. He was one of the seven sages in the Varuṇaloka.

Gṛtsamada: He was a close friend of Indra and used to visit the assembly of Yudhiṣṭhira. He explained the glories of Śiva before the king. He was the son of Vitahavya and resembled Indra. Sometimes the enemies of Indra mistook him to be Indra and arrested him. He was a great scholar of the Ṛg-veda, and lived a life of celibacy.

Asita: A great sage who explained to his father 1,500,000 verses from the Mahābhārata. A devotee of Lord Śiva. he was present during the snake sacrifice of Janamejaya. He gave instructions to Yudhiṣṭhira on the Añjana hill.

Kakṣīvān: One of the sons of Gautama and the father of the great sage Candakausika.

Atri: One of the mental sons of Brahmā. In his family the great Pracetās were born. He is one of the 21 prajāpatis. His wife is Anasūya, and he helped Parīkṣit in his great sacrifice.

Bhīṣma received and welcomed all these great personalities, for he knew perfectly all the religious principles according to time and place. Since he could not rise, he worshipped them mentally and with words. All great ācāryas or reformers of the world executed their mission by adjustment of religious principles in terms of time and place. Bhīṣma was one of the 12 great authorities in preaching devotional service, and thus could receive and welcome all the powerful sages who had come from all parts of the universe. Though physically incapacitated, by the activities of his sound mind he could utter sweet words with hearty expressions to welcome the sages.