Story 22 - Bhishma - and his Noble Vow (Pratigna)

Background of the Story

Bhishma, one of the most revered and powerful characters of the Mahabharata, was not born an ordinary human. His birth was divine and rooted in a celestial curse. Once, the eight Vasus-celestial beings - were cursed by Sage Vashishta for stealing his divine cow. As a result, they were fated to be born on earth. To escape prolonged earthly life, they sought Ganga Devi’s help. She agreed to be their mother and liberate them from their curse soon after birth. Meanwhile, Mahābhiṣha, a noble king of Ikshvaku dynasty, was born to Pratip Chakravarti of Kuru clan. ¹

The Story

At that time, King Santanu, the noble ruler of Hastinapura, was captivated by the radiant beauty of Ganga while walking along the Ganga River. Enchanted, he proposed marriage. Ganga remembered her promise to the eight Vasus and agreed for the marriage, but on one condition: the king should never question her actions, no matter how strange they might seem. Santanu, deeply in love, consented.

Ganga bore him eight children - each one a Vasu in human form. However, soon after giving birth, she would take the child and drown it in the river. Though pained, the king kept his word and remained silent. But when the eighth child was born, Santanu, unable to bear it any longer, stopped her. Ganga, reminding him of the promise, revealed her identity as celestial Ganga and the truth - that these children were celestial beings and she was freeing them from their curse.

However, because Santanu stopped her before she could drown the last child, the eighth Vasu - Prabhas also known as Dyau - would live a long life on earth. This child would be the greatest among men - brilliant, wise, and invincible in war. Ganga took the child away, named him Devavrata, and raised him in the heavenly realms under the guidance of great sages like Devavrata and Devavrata, and martial training from Parashurama, the great warrior-sage.

Years later, when Devavrata had grown into a mighty and learned prince, Ganga returned him to Santanu.

Devavrata’s Noble Qualities and Life at Hastinapura

Devavrata quickly won the hearts of the people of Hastinapura. He was a paragon of dharma, wisdom, strength, and compassion. Santanu was overjoyed to see his son grow into an ideal prince - worthy of ruling the kingdom.

The people, too, looked upon Devavrata as the perfect heir to the Kuru dynasty. He was coronated as the Yuvaraja, or crown prince. Everything seemed perfect.

But fate had other plans.

Santanu’s Love and Devavrata’s Search for a Bride

One day, while hunting along the banks of the Yamuna, King Santanu was struck by the divine fragrance in the air. Following its trail, he came upon a beautiful maiden - Satyavathi, the foster daughter of a fisherman chieftain named Dasaraju (or Dasha Raja, also called Matsya Raja). Satyavathi was also called Matsyagandhi, as she originally had a fish-like odour, later replaced by divine fragrance due to a boon from Sage Parashara (for understanding the Satyavathi story, please see my previous episode- “Story 13 – Birth of Vedavyasa”.

Santanu was smitten by her and approached Dasaraju to ask for Satyavati’s hand in marriage. The fisherman was respectful but firm. He said he would give Satyavati only if her future son could become king. Santanu was shocked - for this meant bypassing his beloved son Devavrata, who had already been declared heir.

Bound by dharma and fatherly love, Santanu could not break his word to Devavrata. Nor could he marry Satyavathi under these conditions. Saddened, he returned to the palace, but his grief was visible. Devavrata noticed his father’s sorrow and sought to know the reason.

How can a father tell his love towards a lady to his own? After great persuasion, he said: ‘You are my only son and you are certainly equal to hundred sons in valour and wisdom. Yet, if any peril occurs to you, our family lineage gets broken.

अनपत्यतैकपुत्रत्वं इत्याहुर्धर्मवादिनः |
चक्षुरेकं च पुत्रश्च अस्ति नास्ति च भारत ||
चक्षुर्नाशे तनॊर्नाश: पुत्रनाशे कुलक्षयः || ² – Adi Parvam 100.67

(Having one son is as good of no sons- say the dharmic people. One son or one eye – are as as good as no son or no eye. The body withers away if the one eye withers out; and if the one son is lost, the lineage gets stuck.)

Devavrata thought for a while and with all wisdom approached an old Minister of his father. The later confided the real intentions of Santanu with Devavrata. Devavrata realised that his father had fallen in love with some lady. He summoned the charioteer of his father and came to know that his father’s desire is hooked to a fisher-man’s daughter.

Devavrata’s Visit to Dasaraju and The Terrible Vow

With a noble purpose, Devavrata went to Dasaraju’s court and formally requested Satyavati’s hand for his father. Dasaraju said, ‘Yes! I am prepared to give my daughter in marriage with Santanu but I have a condition. My daughter’s son should be the future king of Hastinapur. I put forth this condition since my foster daughter, Satyavati has the celestial lineage and her father is a great samrat and her mother is an apsarasa’.

Devavrata has no problem. He vowed in the presence of all kings present in the court that he would abide by the condition and that he would make Satyavati’s son as the future king of Hastinapur.

The fisherman, though honoured, was reluctant. “You are noble,” he said, “but what of your sons? Will they not stake a claim to the throne?”

Understanding the depth of the concern, Devavrata made an earth-shaking decision. He vowed before all present:

“I will renounce my right to the throne. I shall never marry. I will remain a Brahmachari (celibate) for life, so that no progeny of mine will ever challenge Satyavati’s children.”
परित्यजाम्यहं राज्यं मैथुनञ्चापि सर्वशः |
ऊर्ध्वरेता भविष्यामि दाश सत्यं ब्रवीमि ते || ³ – Adi parvam 100.97
(I hereby forsake the kingdom and also any sexual activity. Oh Dasaraj! I remain URDHVA RETASK – keep the retas or semen upwards. I am telling this truth and abide by it’)

The heavens trembled. The Gods showered flowers upon him. The sages declared: “Bhishma! Bhishma!” - meaning “the one who took the terrible vow.” This was the moment he became Bhishma.

Dasaraju, moved beyond words, agreed to the alliance. King Santanu, upon learning of his son’s vow, was overwhelmed. As a token of gratitude, he granted Bhishma the boon of Iccha-Mrityu - the ability to choose the time of his death.

From then on, Bhishma became the pillar of the Kuru dynasty. Though he renounced the throne, he ruled wisely as regent and guardian of the dynasty across generations - from Vichitravirya to Dhritarashtra, Pandu, and even the Pandavas and Kauravas.

Points to ponder

1. The Ideal of Sacrifice and Dharma: Bhishma’s story, especially his early life and vow, is one of the most powerful expressions of sacrifice, dharma, and loyalty in all of Indian epic literature. “न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशुः”⁴ – thus says Narayanopanishad. It means one cannot attain Moksham (Amrutatvam) by means of karmas like Yagna, Yaga, Vratam or by wealth or by possessing progeny. By virtue of sacrifice one can attain divinity.

   In this story Devavrata gave up personal biological happiness and even the kingdom for the sake of his father. His pratigna stands unmatched in history and myth alike.

   Bhishma’s character is quite relevant even after five thousand years as we witness the sons capturing throne by imprisoning or even killing their parents. Ajatasatru of 5th century BC, Ashoka of 3rd century BC, Allauddin Khilji of 13th century and the like are examples of this trend. The entire Mughal history in India is filled with patricide and acrimony among brothers.

2. The saying “Having one son is no son; and having one eye is as good as no eyes” is a popular proverb rooted in traditional Hindu wisdom and social attitudes. While it reflects folk philosophy and pragmatic concerns, it is not explicitly found as a direct quote in primary śāstra (scriptural) sources such as the Vedas, Smritis, or Puranas. However, the sentiment expressed does echo some ideas found in dharmaśāstra, Itihāsa-Purāṇas, and classical Sanskrit literature, where sons were seen as essential for continuing the lineage and performing ancestral rites, and having only one son was seen as precarious. Likewise, the comparison to one eye refers to the vulnerability and lack of depth (literally and metaphorically).

3. What is Urdhva Retas? The Sanskrit phrase “Urdhva Retas” can be translated into English as:

   “One whose seed flows upwards” or “One who has sublimated or transformed his sexual energy upward.”

   Urdhva (ऊर्ध्व): upward, elevated, higher; and Retas (रेतस्): seed, seminal fluid, reproductive energy etc.

   Philosophical/Spiritual Meaning:

   In yogic and spiritual contexts, an Urdhva Retas is a person - usually a yogi, sage, or celibate - who has:

   • Transcended or conserved sexual energy (brahmacharya).
   • Redirected that energy toward spiritual awakening, higher consciousness, or kundalini shakti.
   • Practiced inner alchemy or tapas to maintain mental and spiritual purity.

   It is often used as a title or description of high-level sages like Patanjali, Shuka Maharshi, or even Bhishma, who were believed to have mastered their senses and transmuted physical energy into spiritual strength.

4. Ichha-Mrutyu: इच्छा मृत्यु) - It means death at will or self-willed death - is a rare and elevated idea, and while it’s most fully developed in Hindu thought, parallels or reflections of it do exist in other ancient cultures, though often in different theological or philosophical forms. In Hinduism, Icchā-Mṛtyu or Svachhanda-Maraṇa is found only to very elevated beings, rishis or yogis who have complete mastery over body, prana (life force), and karma. The best examples are Bhishma, Hanuman, Markandeya etc.

   In Christian hagiography, some saints and ascetics are said to have:

   • Predicted the time of their death
   • Prepared themselves through prayer and “peacefully given up the ghost” (e.g., St. Francis of Assisi, and many desert fathers). This is not, of course same as svachhanda maranam, but has elements of dying consciously.

   In Buddhist tradition Buddha is said to have consciously chosen the time and place of his Parinirvana.

Questions

1. Trace out a few characters from Itihasas and Puranas who have excelled in tyagam (sacrifice).
2. What life lessons we learn from the early life of Devavrata (Bhishma)?
3. Why a son is considered important in ancient Indian spiritual thought?