Bhismadeva played the role of a valiant warrior, and if he pierced the body of the Lord, so many times that in the eyes of the common people he seems to have wounded him, it is intentionally, so that the disbelievers are confused. For the body of the Lord, which is purely spiritual, can not be hurt, nor a wise man become the enemy of the Lord. Moreover, if Bhismadeva had really been the enemy of the Lord, would he have desired to make Him the ultimate goal of his existence?
Moreover, if he had really been the Lord's enemy, He could have annihilated it without even a single gesture. What need then to appear before Bhismadeva wounded and bleeding?
If the Lord chooses this course of action, it is in order to accede to the desire of his devout combatant to contemplate his sublime beauty, adorned with wounds given by a pure sage. This is how the sublime feelings are exchanged between the Lord and his servant. Through such exchanges, the Lord and the wise servant are both glorified, each according to his position.
The wrath of the Lord was such that Arjuna tried to hold him back when he rushed to Bhismadeva, but in vain. He ran to his devotee, like a lover to his lover, without suffering any obstacle. In appearance, the Lord intended to kill Bhismadeva; in fact, he just wanted to make the joy of his great devotee. The impersonalists pray to the Lord to grant them liberation, and He, who without a doubt is the liberator for all conditioned souls, always fills their desire; but here we see Bhismadeva eager above all to join, at the end of his life, the Lord in his personal form, and this is the aspiration of all pure sages.
That at the moment of death, my ultimate attachment is for Sri Krishna, God, the Supreme Person, He the driver of Arjuna's chariot, He who, splendid, the reins in his left hand and a whip in the another, took great care to protect his crew perfectly. All those who on the battlefield of Kuruksetra died after seeing him found their original spiritual form.
A pure sage constantly perceives in him the presence of the Lord, because he is united to Him in a sublime relationship through his service of love. Such a sage can not forget the Lord even for a moment; this is called meditation. The spiritualist seeks to concentrate on the Supreme Soul by controlling his senses, cutting them off from any other activity, and so he can achieve, at the end of his efforts, ecstasy; but the wise man obtains the same result with much greater ease, always keeping in mind the personal traits of the Lord, as well as his holy name, his fame, his amusements, & c. Thus, the concentration of the spiritualist and that of the holy being are at different levels: that of the spiritualist is purely mechanical and forced when that of the pure sage is exercised in a natural way, out of pure love and spontaneous affection.
Bhismadeva, a pure sage, constantly kept in mind, as a military leader, the Lord's vision on the battlefield as the conductor of Arjuna's chariot. It appears, then, that the driving role of Arjuna's chariot is part of the eternal entertainment of the Lord. In