Hearing all this from he who lay on a bed of arrows, Yudhiṣṭhira then asked him many questions about duty, and the sages also listened to the answers.
Humans all have unique individual character, and on that basis they are given specific responsibilities for material and spiritual development. Bhīṣma systematically described these, and how they involve both attachment and detachment.
He differentiated the duties pertaining to wealth, politics, and enlightenment; and explained that they sometimes overlap but are sometimes specific to certain subgroups like women, and devotees.
Understanding the truth of such things, he explained the four goals – morality, stability, pleasure, and enlightenment, along with the means to achieve them as illustrated in the histories.
Yudhiṣṭhira came to Bhīṣma mired in the quicksand of depression, unable to comprehend and digest the horrors he just partook in during the war. Bhīṣma told him that fate is beyond our comprehension, and we can simply trust that it is good, knowing that its master wishes us well. He said not to dwell on the past but to face the future. For Yudhiṣṭhira, the future means being the king and taking care of thousands of people. Therefore Yudhiṣṭhira began asking him many, many questions about how to properly execute his duties as a king.
Sūta summarized the elaborate questions and answers in three concise verses (26-28). Bhīṣma first explained that all duties are relative to a single key issue: your unique individual character. Everyone has unique duties and responsibilities based on their character, just as every patient does not receive exactly the same medicine and treatment from a hospital.
We have two basic frameworks of duty. Varṇa refers to career duties, material duties as a member of society. Āśrama refers to evolutionary duties, spiritual duties as an evolving spiritual being. We should pursue both duties simultaneously, balancing material attachment and spiritual detachment in a ratio befitting our unique individual character.
Bhīṣma specifically cited charity as the prime duty of business and industrial career types (vaiṣya-varṇa); politics as the main duty for administrative and governmental careers (kṣatriya-varṇa); and enlightenment as the primary duty mainly for educational and philosophical careers (brahmaṇa-varṇa). Bhīṣma also said that sometimes duties overlap with each other and with the borders of different careers and stages of evolution; while at other times are specific only to certain people. He specifically sites women and devotees as groups that have exceptional and specific duties not shared by other groups.
Bhīṣma then explained that there are four goals of human life: we search for pleasure (kāma), which leads us to desire stability (artha) as a solid foundation for happiness, which then leads us to desire order and morality (dharma) to insure the stability of our shared social foundations, and finally culminates in the desire for enlightenment (mokṣa) as we come to understand that ego-based pleasure is not truly pleasant. All classes of people share these goals, but various categories have different primary focus. Commoners focus primarily on pleasure, businesspeople focus on economic stability, administrators focus on law and order, while the educational class primarily focuses on enlightenment.
Bhīṣma explained all this to the King, along with what history has shown to be the best means for attaining each goal, so that the King could guide all the different citizens in a manner appropriate to their individual natures.
While he was explaining human duties, the Sun began moving northward: the exact time desired by mystics who can chose the moment of their death.
Most contemporary Indian astrologers miscalculate the northern course (uttarāyaṇa) due to over-habituation towards sidereal references, and ignorance of the simple fact that the Sun’s movement in relation to earthly directions is an inherently tropical phenomenon. The Sun moves further and further south each day until the winter solstice, at which point it begins moving northward. This conversation between Bhīṣma and Yudhiṣṭhira culminated on the winter solstice, which is always in the vicinity of December 21st by our modern calendar.
Then, he who was expert in thousands of subjects withdrew his voice and removed his mind from all other embraces; fixing his wide-open eyes on the Original Person, Kṛṣṇa, who was right before him with four arms, in flowing yellow cloth.
All impurity washed away by that contemplation. Simply by looking on Kṛṣṇa, the weariness of his battle-wounds ceased and fled. He arrested all the activities of the roaming senses and prayed to the Delighter of People as he cast off the thing which was born.
Bhīṣma was the master of thousands of subjects. Besides being a warrior he was a philosopher and sage, and a mystic as well. He had the ability to choose the moment of his death. So he waited for Kṛṣṇa’s presence before dying – although his body was completely destroyed by battle wounds and it was very tiring and painful to remain alive. Kṛṣṇa came to him just before the winter solstice, and when that moment arrived Bhīṣma ceased all other responsibilities and completely withdrew his consciousness from everything in the world, focusing it upon Śrī Kṛṣṇa, the true delight of people (Janārdana) who stood before him in exactly the form adored by Bhīṣma.