rule



 

Canto 6

Govindam Âdi Purusham

 

 

Chapter 7: Indra Offends His Spiritual Master, Brihaspati

(1) The king [Parîkchit] said: 'Please oh great one, can you describe for what reason the God-conscious ones were rejected by their âcârya [the teacher of example Brihaspati]? What was the offense the disciples committed unto the spiritual master?'

(2-8)
The son of Vyâsadeva said: 'King Indra, enjoying the wealth of the three worlds, due to pride had strayed from the path of truth. Surrounded oh King, by the Maruts [of the luster] the Vasus [of excellence], the Rudras [of anger], the Âdityas [of what's untrue], the Rihbus [of invention, see also 4.4: 33], the Vis'vadevas [of royal riches], the Sâdhyas [of refinement], the As'vinî-kumâras [of helpfulness] and the Kumâras [of celibacy] and being served by the Siddhas [of perfection], the Câranas [of the theater], the Gandharvas [of song], the Munis [of wisdom], the Brahmavâdis [of learning], the Vidyâdharas [of science], Apsaras [of heaven] and Kinnaras [of superpower], the Patagas [of the birds] and the Uragas [of the snakes], King Indra was served and glorified with sweet songs oh son of Bharata [compare 2.3: 2-7]. In his assembly hall he [one day] was sitting on his throne enjoying the royal opulence of a white parasol as beautiful as the moon disc and other regalia and amenities such as yak-tails for fanning him. Shining with his wife S'acî who shared the throne with him, he thought he was the one supreme. But when his exalted teacher of example, the spiritual master of all the godly ones, appeared in the assembly, he wasn't welcomed by him. He didn't stand up from his throne to offer him a seat or greet the great priest of the godly ones, the best one of the sages who was equally respected by the enlightened and the unenlightened souls. Even though Indra saw him enter, he failed to pay him any respect.

(9) Brihaspati the learned sage and master, thereupon left immediately to return home in silence, well-known as he was with the alienation of being puffed up in wealth. (10) Indra instantly realized that he had disrespected his guru and criticized himself publicly: (11) 'Alas, how disrespectful it was what I have done. I must be out of my mind. Now I have mad about my wealth, mistreated the preceptor in the midst of this assembly! (12) What man of knowledge would be in favor of opulence! Despite being the king above all, I, the leader of the demigods, now with this wealth have been carried away by a demoniac mentality. (13) He who says that to sit on the royal throne means that one shouldn't stand up for someone else, has no idea of the higher [meaning] of dharma [compare 4.2]. (14) They who lead the way on the false path will land in darkness themselves and anyone who puts faith in their words, will go down also, sinking like a boat made of stone. (15) Therefore let me propitiate the spiritual leader, the immaculate brahmin [Brihaspati] whose knowledge is unfathomable and touch without duplicity his lotus feet with my head.'

Brihaspati(16)
While Indra the mightiest god of all thus was ruminating, Brihaspati, in order not to be seen [by the king], disappeared from his house by the power of his elevated state. (17) Vigorously searching all around not finding a trace of his guru, the mighty Indra could, helped by his associates and contemplating his wisdom, not find any peace of mind. (18) When the mass of unenlightened souls who kept to the precepts of S'ukrâcârya heard about it, they took, not that intelligent, up their weapons and declared war against the godly ones. (19) With their trunks, arms and legs being pierced by the sharp arrows that were shot, the godly ones together with Indra took refuge with Lord Brahmâ and bowed their heads before him. (20) Seeing them weighed down by their worries the godhead Brahmâ, the supreme unborn one, out of his causeless, infinite mercy spoke to them in order to comfort them. (21) Lord Brahmâ said: 'Alas, what an unpleasant surprise, oh supreme enlightened souls. Because you [being too proud] with your opulence failed in your hospitality, you have committed a serious offense against a faithful servant of the Absolute Truth, a brahmin of full control. (22) Because of your negligence with the wealth you enjoy, the others, your enemies, however weak they were [being defeated by you in the past], managed to defeat you [now] oh enlightened ones. (23) Indra Maghavan, oh Honor of Wealth, just see how your enemies who formerly were so weak because of neglecting their preceptor, have regained their power now they with great devotion are of respect for their sage the son of Bhrigu [S'ukrâcârya]. As such they can even obtain my heavenly abode! (24) Undivided in their resolve to follow the instructions of the disciples of Bhrigu [viz. S'ukrâcârya] they are unconcerned about [the opposition of] heaven dwellers [up to Lord Brahmâ]. They who put first the brahmins, the cows and the Protector of the Cows [Govinda, Vishnu], will find nothing inauspicious on their way, whether they are human or divine. (25) Therefore devote yourselves forthwith to Vis'varûpa, the son of Tvashthâ. He is a self-possessed, incorruptible man of austerity and penance. Given your understanding for his workload [of supporting the Daityas] he that way being honored will take care of your interests.'

(26)
S'rî S'uka said: 'Thus being advised by Lord Brahmâ oh King, they relieved of their pain, went to the rishi, the son of Tvashthâ. They embraced him and told him the following. (27) The godly said: 'We, arriving as guests at your abode, wish you all good fortune and would like to express the desire oh dear son, to have, concerning the present situation of us the elder ones of your [spiritual] family, some things straightened out. (28) The highest duty of sons is to serve their parents as good as they can despite having sons of their own oh brahmin, and what to say about celibate sons? (29-30) The teacher of example [the âcârya] personifies the Vedic knowledge, the father stands for the Original Father [Brahmâ], the brother is the representative of the king of the demigods [Indra] and the mother is the direct embodiment of the earth. The sister personifies the mercy, the guest is there as the true self of dharma, the one invited is there as the representative of the god of the sacrificial fire [Agni] and all living beings are there to the example of the Supreme one of the Soul [Vishnu]. (31) Therefore, by the power of the austerity that is in you dear son, take away the grief of us, your troubled elders, who were defeated by our enemies. We recognize you as the one who can do this. (32) We have chosen you as our preceptor concerning the Supreme Brahman, as our brahmin and spiritual master, so that based upon your prowess we can defeat our rivals with ease. (33) It is by no means forbidden to offer for one's self-interest one's obeisances at the feet of someone younger like you. It is important to be of praise oh brahmin, to be advanced in age doesn't really count in such matters [*].'

(34)
The honorable rishi [S'uka] said: 'Thus on the request of the different enlightened souls accepting the priesthood as the great example of austerity, Vis'varûpa, pleased with their honest words addressed them. (35) Vis'varûpa said: 'Even though it is condemned by those faithful to religious principles as being detrimental to one's brahminical power, I oh lords, oh controllers of all, as someone whose self-worth it is to be a disciple so one says, cannot decline this request. (36) Persons withdrawing from the world may count on the wealth of grains left behind in the field or the marketplace [s'iloñchana, to live 'on the dole']. That is how the sâdhus, acting piously in this world, succeed. But how reproachable it is for me oh rulers of the worlds, to be of the duty of the priesthood, a duty designed for the bewildered ones to exult! (37) Nevertheless I cannot turn down the request of you altogether, you as persons as good as the guru. Because the desire for my own life and welfare is of little value, I will concede.'

(38)
The son of Vyâsa said: 'Vis'varûpa, the master of penance, thus promising them to be their priest, performed as requested his duty with the greatest attention. (39) Even though the riches of the enemies of the God-conscious ones were protected by the science of S'ukrâcârya, the mighty sage managed by means of a prayer unto Lord Vishnu [called Nârâyana-kavaca] to collect the wealth and hand it over to the great Indra [compare B.G. 9: 31]. (40) The liberal minded Vis'varûpa spoke that hymn to Mahendra ['the great Indra']. It protected the god with the thousand eyes and defeated the military power of the Asuras [the demons] that had become a great threat.'
 

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Third revised edition, loaded November 8, 2011.
 
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

The king [Parîkchit] said: 'Please oh great one, can you describe for what reason the God-conscious ones were rejected by their âcârya [the teacher of example Brihaspati]? What was the offense the disciples committed unto the spiritual master?'
The king said: 'Please, o great one, describe for what reason the god-conscious were rejected by their teacher of example [Brihaspati]; what was the offense of the disciples unto the spiritual master?' (Vedabase)

 

Text 2-8

The son of Vyâsadeva said: 'King Indra, enjoying the wealth of the three worlds, due to pride had strayed from the path of truth. Surrounded oh King, by the Maruts [of the luster] the Vasus [of excellence], the Rudras [of anger], the Âdityas [of what's untrue], the Rihbus [of invention, see also 4.4: 33], the Vis'vadevas [of royal riches], the Sâdhyas [of refinement], the As'vinî-kumâras [of helpfulness] and the Kumâras [of celibacy] and being served by the Siddhas [of perfection], the Câranas [of the theater], the Gandharvas [of song], the Munis [of wisdom], the Brahmavâdis [of learning], the Vidyâdharas [of science], Apsaras [of heaven] and Kinnaras [of superpower], the Patagas [of the birds] and the Uragas [of the snakes], King Indra was served and glorified with sweet songs oh son of Bharata [compare 2.3: 2-7]. In his assembly hall he [one day] was sitting on his throne enjoying the royal opulence of a white parasol as beautiful as the moon disc and other regalia and amenities such as yak-tails for fanning him. Shining with his wife S'acî who shared the throne with him, he thought he was the one supreme. But when his exalted teacher of example, the spiritual master of all the godly ones, appeared in the assembly, he wasn't welcomed by him. He didn't stand up from his throne to offer him a seat or greet the great priest of the godly ones, the best one of the sages who was equally respected by the enlightened and the unenlightened souls. Even though Indra saw him enter, he failed to pay him any respect.

The son of Vyâsadeva said: 'King Indra enjoying the wealth of the three worlds due to pride had strayed from the path of truth. Surrounded, o King, by the Maruts [of the shining], the Vasu's [of excellence], the Rudra's [of anger], the Âditya's [of the untrue], the Rihbu's [of invention, see also 4.4:33], the Vis'vadeva's [of royal riches], the Sâdhya's [of refinement], the As'vinî-kumâras [of helping] and the Kumâra's [of the celibate] and being served by the Siddha's [of perfection], the Câranas [of the theater], Gandharva's [of song], the Muni's [of wisdom], the Brahmâvâdi's [of learning], the Vidyâdharas [of science], Apsara's [of heaven] and Kinnara's [of superpower], the Pataga's [of the birds] and the Uraga's [of the snakes], was king Indra with sweet song being offered prayers o son of Bharata [compare 2.3: 2-7]. In his assembly he was sitting on his throne enjoying the royal opulence of a white parasol as beautiful as the moon-disc and other regalia like yaktails to fan him and such amenities. Shining with his wife Sacî who shared the throne with him thought he the highest of himself and was the exalted teacher of example, the spiritual master of all the godly, having appeared in the assembly, not welcomed by him; he did not stand up from his throne, offer him a seat or greet the priest of the godly, the best of sages. who was respected by the enlightened and unenlightened alike. Although Indra saw him coming in did he not show him any respect. (Vedabase)

 

Text 9

Brihaspati, the learned sage and master, thereupon left immediately to return home in silence, well-known as he was with the alienation of being puffed up in wealth.

Brihaspati, the learned sage and master, thereupon immediately leaving, returned home in silence well known with the alienation of being puffed up in wealth. (Vedabase)

 

Text 10

Indra instantly realized that he had disrespected his guru and criticized himself publicly:

Soon indeed came Indra to realize his disrespect for his own guru and did he in person in public criticize himself: (Vedabase)

 

Text 11

'Alas, how disrespectful it was what I have done. I must be out of my mind. Now I have mad about my wealth, mistreated the preceptor in the midst of this assembly!

'Alas, how disrespectful it was indeed what I have done; I must be out of my mind out of conceit about my wealth having mistreated the preceptor in the midst of this assembly. (Vedabase)

 

Text 12

What man of knowledge would be in favor of opulence! Despite being the king above all, I, the leader of the demigods, now with this wealth have been carried away by a demoniac mentality.

What man of learning would be of opulence; although I am the king above all have I, the ruler to be of goodness, now by it been led into a demoniac mentality. (Vedabase)

   

Text 13

He who says that to sit on the royal throne means that one shouldn't stand up for someone else, has no idea of the higher [meaning] of dharma [compare 4.2].

He who says that to sit on the royal throne means that one should not rise for anyone else, has no idea of the higher code of dharma [compare 4.2]. (Vedabase)

 

Text 14

They who lead the way on the false path will land in darkness themselves and anyone who puts faith in their words, will go down also, sinking like a boat made of stone.

Those leading on the false path fall themselves into the darkness indeed and anyone who places faith in their words will indeed go down sinking like a boat made of stone. (Vedabase)

 

Text 15

Therefore let me propitiate the spiritual leader, the immaculate brahmin [Brihaspati] whose knowledge is unfathomable and touch without duplicity his lotus feet with my head.'

Therefore will I propitiate the spiritual leader of the immaculate twice-born whose knowledge is profound and touch without duplicity his lotusfeet with my head.' (Vedabase)

 

Text 16

While Indra the mightiest god of all thus was ruminating, Brihaspati, in order not to be seen [by the king], disappeared from his house by the power of his elevated state.

As he, Indra the most powerful of all, was ruminating thus, became Brihaspati invisible to him due to the potency of his highly elevated state. (Vedabase)

  

Text 17

Vigorously searching all around not finding a trace of his guru, the mighty Indra could, helped by his associates and contemplating his wisdom, not find any peace of mind.

Not finding a trace of his guru vigorously searching all around, could the mighty Indra relying on his own wisdom and with the help of all associated with him not find any peace of mind. (Vedabase)

 

Text 18

When the mass of unenlightened souls who kept to the precepts of S'ukrâcârya heard about it, they took, not that intelligent, up their weapons and declared war against the godly ones.

When the lot of the unenlightened keeping to the precepts of Sukrâcârya heard about it did they, not so intelligent, take up their weapons declaring war against the godly. (Vedabase)

 

Text 19

With their trunks, arms and legs being pierced by the sharp arrows that were shot, the godly ones together with Indra took refuge with Lord Brahmâ and bowed their heads before him.

Their trunks, arms and legs being pierced by the sharp arrow they shot, took the godly together with Indra refuge with Lord Brahmâ bowing their heads before him. (Vedabase)
 
Text 20

Seeing them weighed down by their worries the godhead Brahmâ, the supreme unborn one, out of his causeless, infinite mercy spoke to them in order to comfort them.

Seeing their plight of being pestered by the assault did the god, the supreme unborn one that was Brahmâ, out of his causeless, infinite mercy speak assuaging them. (Vedabase)

  

Text 21

Lord Brahmâ said: 'Alas, what an unpleasant surprise, oh supreme enlightened souls. Because you [being too proud] with your opulence failed in your hospitality, you have committed a serious offense against a faithful servant of the Absolute Truth, a brahmin of full control.

Lord Brahmâ said: 'Alas, what an unpleasant surprise, o supreme of the enlightened, you indeed did great injustice to a loyal of the Absolute Truth, a brahmin of full control; because of your opulences you failed to welcome him properly. (Vedabase)

  

Text 22

Because of your negligence with the wealth you enjoy, the others, your enemies, however weak they were [being defeated by you in the past], managed to defeat you [now] oh enlightened ones.

It was this impudence of you being so very much successful that made the others, the enemies you defeated yourselves, in spite of their apparent weakness defeat you, o loyals of God. (Vedabase)

 

Text 23

Indra Maghavan, oh Honor of Wealth, just see how your enemies who formerly were so weak because of neglecting their preceptor, have regained their power now they with great devotion are of respect for their sage the son of Bhrigu [S'ukrâcârya]. As such they can even obtain my heavenly abode!

O you Maghavan, Honor of Wealth, just see how your enemies formerly so weak, because of respecting their preceptor now have regained their power in worshiping their sage with great devotion to such an extent that they even, as the godly to the son of Brighu (Sukrâcârya), might overtake my abode of truth! (Vedabase)

 

Text 24

Undivided in their resolve to follow the instructions of the disciples of Bhrigu [viz. S'ukrâcârya] they are unconcerned about [the opposition of] heaven dwellers [up to Lord Brahmâ]. They who put first the brahmins, the cows and the Protector of the Cows [Govinda, Vishnu], will find nothing inauspicious on their way, whether they are human or divine.

In the decision to follow the instructions of disciples of Brighu [like Sukrâcârya] to care for the complete of all divinity, do nor they, nor the human rulers following this principle, nor anyone who is of care and respect for the cows, the brahmins and Govinda, by the oneness of the mantra's have to suffer any misfortune. (Vedabase)

 

Text 25

Therefore devote yourselves forthwith to Vis'varûpa, the son of Tvashthâ. He is a self-possessed, incorruptible man of austerity and penance. Given your understanding for his workload [of supporting the Daityas] he that way being honored will take care of your interests.'

Therefore devote yourselves forthwith to the son of Tvashthâ, Vis'varûpa who is an independent ['unmarried'] soul of learning, austerity and penance; provided you tolerate his workload [of supporting the Daitya's] will he hearten your interests if you are of respect for him.' (Vedabase)

 

Text 26

S'rî S'uka said: 'Thus being advised by Lord Brahmâ oh King, they relieved of their pain, went to the rishi, the son of Tvashthâ. They embraced him and told him the following.

S'rî S'uka said: 'They all thus being advised by Lord Brahmâ, o King, relieved from their worries went to embrace the great rishi, the son of Tvashthâ, telling him the following. (Vedabase)

 

Text 27

The godly said: 'We, arriving as guests at your abode, wish you all good fortune and would like to express the desire oh dear son, to have, concerning the present situation of us the elder ones of your [spiritual] family, some things straightened out.

The godly said: 'We, arriving as guests at your abode, wish you all good fortune and like to express the desire, o cherished one, to have, to the ancestral authority of us, to the present situation things set right. (Vedabase)

 

Text 28

The highest duty of sons is to serve their parents as good as they can despite having sons of their own oh brahmin, and what to say about celibate sons?

The highest duty indeed of sons is to serve their parents as good as they can and even those of old who are without offspring, o brahmin, not to mention the celibates [the brahmacârî's]. (Vedabase)

 

Text 29-30

The teacher of example [the âcârya] personifies the Vedic knowledge, the father stands for the Original Father [Brahmâ], the brother is the representative of the king of the demigods [Indra] and the mother is the direct embodiment of the earth. The sister personifies the mercy, the guest is there as the true self of dharma, the one invited is there as the representative of the god of the sacrificial fire [Agni] and all living beings are there to the example of the Supreme one of the Soul [Vishnu].

The teacher of example personifies the vedic knowledge, the father stands for the Original Father of God, the brother is the representative of the ruler over the godly and the mother is the direct embodiment of the earth. The sister personifies the mercy, the guest is there as the true self of dharma, the one invited is there as the representative of the sacrificial fire and all living beings are there to the mold of the Supreme one of the Soul. (Vedabase)

 

Text 31

Therefore, by the power of the austerity that is in you dear son, take away the grief of us, your troubled elders, who were defeated by our enemies. We recognize you as the one who can do this.

Therefore to the troubled ancestral, the grief of being defeated by our enemies, take away with the power of austerity in you, o best one, our yearning submitted to your concern. (Vedabase)

 

Text 32

We have chosen you as our preceptor concerning the Supreme Brahman, as our brahmin and spiritual master, so that based upon your prowess we can defeat our rivals with ease.

We choose you as our preceptor of perfection to the Supreme Brahman, as our brahmin and spiritual master, so that by the strength of your splendor we may easily defeat our rivals. (Vedabase)


Text 33

It is by no means forbidden to offer [for one's self-interest] one's obeisances at the feet of someone younger like you. It is important to be of praise oh brahmin, to be advanced in age doesn't really count in such matters [*].'

It is indeed not forbidden to take interest in offering respects at the feet of someone younger; next to being of praise, o brahmin, there is nothing smart in such a thing as being advanced in age [*].' (Vedabase)

 

Text 34

The honorable rishi [S'uka] said: 'Thus on the request of the different enlightened souls accepting the priesthood as the great example of austerity, Vis'varûpa, pleased with their honest words addressed them.

The honorable rishi said: 'Thus on the request of the enlightened accepting the priesthood as the great one of austerity did he, Vis'varûpa, pleased with their sweet words address them. (Vedabase)

 

Text 35

Vis'varûpa said: 'Even though it is condemned by those faithful to religious principles as being detrimental to one's brahminical power, I oh lords, oh controllers of all, as someone whose self-worth it is to be a disciple so one says, cannot decline this request.

Vis'varûpa said: 'Though it is condemned by the ones sworn to dharma as being detrimental to one's brahminical power can right now, o lords, o controllers of all, a person like me, who's real interest in this could be described as being your disciple, not decline such a request. (Vedabase)

 

Text 36

Persons withdrawing from the world may count on the wealth of grains left behind in the field or the marketplace [s'iloñchana, to live 'on the dole']. That is how the sâdhus, acting piously in this world, succeed. But how reproachable it is for me oh rulers of the worlds, to be of the duty of the priesthood, a duty designed for the bewildered ones to exult!

Persons withdrawing from the world may count on the wealth of grains left behind in the field or the marketplace [to live 'on the dole']; that way do the sâdhu's in this world accomplish, but how reproachable indeed is it for me, acting in piety then o rulers of the worlds, to be of the duty of the priesthood by which the less intelligent are pleased. (Vedabase)

 

Text 37

Nevertheless I cannot turn down the request of you altogether, you as persons as good as the guru. Because the desire for my own life and welfare is of little value, I will concede.'

Nevertheless, I cannot turn the request of the lot of you, as persons as good as the guru, down; the desire for my own life and good being of little value, will I concede.' (Vedabase)

 

Text 38

The son of Vyâsa said: 'Vis'varûpa, the master of penance, thus promising them to be their priest, performed as requested his duty with the greatest attention.

The son of Vyâsa said: 'Vis'varûpa, the great one of penance, thus promising them the priesthood executed in their midst with great attention the highest. (Vedabase)

 

Text 39

Even though the riches of the enemies of the God-conscious ones were protected by the science of S'ukrâcârya, the mighty sage managed by means of a prayer unto Lord Vishnu [called Nârâyana-kavaca] to collect the wealth and hand it over to the great Indra [compare B.G. 9: 31].

Although by the talents of Sukrâcârya the opulence of the enemies of the godly was protected, did the mighty sage by a prayer [called Nârâyana kavaca] unto Lord Vishnu collect and deliver the wealth unto the great Indra [compare B.G. 9.31]. (Vedabase)

 

Text 40

The liberal minded Vis'varûpa spoke that hymn to Mahendra ['the great Indra']. It protected the god with the thousand eyes and defeated the military power of the Asuras [the demons] that had become a great threat.'

By this hymn that the broad-minded Vis'varûpa spoke to Mahendra ['the great Indra'] was he, the god with the thousand eyes, protected and was the military power of the ones of darkness that had grown into a great threat defeated. (Vedabase)

 

 

*: S'rî Caitanya Mahâprabhu, the propagator of this Bhâgavatam, approved of this when He expressed this opinion before Râmânanda Râya (Cc. Madhya 8.128): kibâ vipra, kibâ nyâsî, s'ûdra kene naya yei krishna-tattva-vettâ, sei 'guru' haya: 'It does not matter whether one is a brâhmana, s'ûdra, grihastha or sannyâsî. These are all material designations. A spiritually advanced person has nothing to do with such designations. Therefore, if one is advanced in the science of Krishna consciousness, regardless of his position in human society, he may become a spiritual master.

 

 

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The picture shows Brihaspati, the divine sage and tutor of the gods. Source.
Production: Filognostic Association of The Order of Time.


  

  

 

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