Canto
6
Chapter 7: Indra Offends His Spiritual Master, Brihaspati.
(1) 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?'
(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, o King, by the Maruts [of the shining], the Vasus [of excellence], the Rudras [of anger], the Âdityas [of the 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 helping] and the Kumâras [of the celibate] and being served by the Siddhas [of perfection], the Câranas [of the theater], Gandharvas [of song], the Munis [of wisdom], the Brahmavâdis [of learning], the Vidyâdharas [of science], Apsarâs [of heaven] and Kinnaras [of superpower], the Patagas [of the birds] and the Uragas [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 S'acî, who shared the throne with him, thought he himself the highest and was the exalted teacher of example, the spiritual master of all the godly, having appeared in the assembly, not welcomed by him; he didn't rise from his throne to offer him a seat or greet the priest of the godly, the best of sages, who was respected by the enlightened and unenlightened alike. Even though Indra saw him enter, failed he to pay any respect.
(9) Brihaspati, the learned sage and master, thereupon immediately leaving, returned home in silence, well known with the alienation of being puffed up in wealth. (10) Immediately realized Indra that he had disrespected his own guru and criticized he himself publicly: (11) 'Alas, how disrespectful it was indeed what I have done; I must be out of my mind. Now have I, out of conceit about my wealth, mistreated the preceptor in the midst of this assembly! (12) What man of learning would venture to be of opulence; despite of being the king above all have I, the ruler who's supposed to be of goodness, now by it been led into a demoniac mentality. (13) 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]. (14) Those leading on the false path fall themselves into darkness, and anyone who places faith in their words will as well go down, sinking like a boat made of stone. (15) Therefore will I propitiate the spiritual leader of the immaculate twice-born whose knowledge is so profound and touch without duplicity his lotus feet with my head.'
(16) 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. (17) Vigorously searching all around not finding a trace of his guru, could the mighty Indra, relying on his own wisdom and with the help of all associated with him, not find any peace of mind. (18) When the lot of the unenlightened keeping to the precepts of S'ukrâcârya heard about it, took they, not that intelligent, up their weapons declaring war against the godly. (19) With their trunks, arms and legs being pierced by the sharp arrows they shot, took the godly together with Indra refuge with Lord Brahmâ, and bowed they their heads before him. (20) 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 to assuage their distress. (21) Lord Brahmâ said: 'Alas, what an unpleasant surprise, o supreme of the enlightened. You indeed did great injustice to a faithful servant of the Absolute Truth, a brahmin of full control; because of your opulences you failed to welcome him properly. (22) It was this impudence of you being so very successful, that made the others, the enemies who defeated you, to turn against you in spite of their apparent weakness o faithful ones of God. (23) O you Indra Maghavan, Honor of Wealth, just see how your enemies formerly so weak because they neglected their preceptor, now, with great devotion worshiping their sage the son of Bhrigu [S'ukrâcârya], have regained their power to such an extent that they even might overtake my abode of truth! (24) In their decision to follow the instructions of the Bhrigu masters [like S'ukrâcârya] are they undivided in their plans and it is easy for them to hold sway over what all the gods care for; nor they, nor the human rulers, nor anyone who is of care and respect for the cows, the brahmins and Govinda, will, following this principle, suffer any misfortune. (25) 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 Daityas] will he hearten your interests if you are of respect for him.'
(26) S'rî S'uka said: 'They all thus being advised by Lord Brahmâ, o King, relieved from their worries went to the son of Tvashthâ to embrace that great rishi and tell 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, o dear lord, to have, concerning the present situation, some things set right, according the authority of our ancestors. (28) 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 brahmacârîs]. (29-30) 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 example of the Supreme one of the Soul. (31) Take therefore, with the power of the austerity in you, o best one, because of the troubled ancestral interest, away the grief of being defeated by our enemies, we, who submitted to your authority, are yearning for this.(32) 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. (33) We know it is not forbidden to take interest in offering respects at the feet of someone younger like you; it is important to be of praise, o 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 enlightened accepting the priesthood as the great one of austerity, did he, Vis'varûpa, pleased with their sweet words address them. (35) 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, whose real interest in this could be described as being your disciple, not decline such a 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's the way how the sâdhus, acting piously in this world, succeed. But how reproachable indeed is it for me, o rulers of the worlds, to be of the duty of the priesthood, a duty which is designed for the bewildered to exult. (37) Nevertheless, I cannot turn down the request of the lot of you, who as persons are as good as the guru; because the desire for my own life and good is of little value, will I concede.'
(38) The son of Vyâsa said: 'Vis'varûpa, the great one of penance, thus promising them his priesthood, executed in their midst with great attention the highest. (39) Although by the talents of S'ukrâcârya the opulence of the enemies of the godly was protected, managed the mighty sage by means of a prayer unto Lord Vishnu [called Nârâyana-kavaca], to collect and give the wealth to the great Indra [compare B.G. 9: 31]. (40) By this hymn which by the liberal minded Vis'varûpa was expressed for 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.
Second edition, loaded April 23, 2007.
Source texts:
Indra Offends His Spiritual Master, Brihaspati
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?'Mahârâja Parîkshit inquired from S'ukadeva Gosvâmî: O great sage, why did the spiritual master of the demigods, Brihaspati, reject the demigods, who were his own disciples? What offense did the demigods commit against their spiritual master? Please describe to me this incident. (Vedabase)
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 Vasus [of excellence], the Rudras [of anger], the Âdityas [of the 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 helping] and the Kumâras [of the celibate] and being served by the Siddhas [of perfection], the Câranas [of the theater], Gandharvas [of song], the Munis [of wisdom], the Brahmavâdis [of learning], the Vidyâdharas [of science], Apsarâs [of heaven] and Kinnaras [of superpower], the Patagas [of the birds] and the Uragas [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 S'acî, who shared the throne with him, thought he himself the highest and was the exalted teacher of example, the spiritual master of all the godly, having appeared in the assembly, not welcomed by him; he didn't rise from his throne to offer him a seat or greet the priest of the godly, the best of sages, who was respected by the enlightened and unenlightened alike. Even though Indra saw him enter, failed he to pay any respect.
S'ukadeva Gosvâmî said: O King, once upon a time, the King of heaven, Indra, being extremely proud because of his great opulence of the three worlds, transgressed the law of Vedic etiquette. Seated on his throne, he was surrounded by the Maruts, Vasus, Rudras, Âdityas, Ribhus, Vis'vadevas, Sâdhyas, As'vinî-kumâras, Siddhas, Câranas and Gandharvas and by great saintly persons. Also surrounding him were the Vidyâdharas, Apsaras, Kinnaras, Patagas [birds] and Uragas [snakes]. All of them were offering Indra their respects and services, and the Apsaras and Gandharvas were dancing and singing with very sweet musical instruments. Over Indra's head was a white umbrella as effulgent as the full moon. Fanned by yak-tail whisks and served with all the paraphernalia of a great king, Indra was sitting with his wife, S'acîdevî, who occupied half the throne, when the great sage Brihaspati appeared in that assembly. Brihaspati, the best of the sages, was the spiritual master of Indra and the demigods and was respected by the demigods and demons alike. Nevertheless, although Indra saw his spiritual master before him, he did not rise from his own seat or offer a seat to his spiritual master, nor did Indra offer him a respectful welcome. Indra did nothing to show him respect. (Vedabase)
Brihaspati, the learned sage and master, thereupon immediately leaving, returned home in silence, well known with the alienation of being puffed up in wealth.
Brihaspati knew everything that would happen in the future. Seeing Indra's transgression of etiquette, he completely understood that Indra was puffed up by his material opulence. Although able to curse Indra, he did not do so. Instead, he left the assembly and in silence returned to his home. (Vedabase)
Immediately realized Indra that he had disrespected his own guru and criticized he himself publicly:
Indra, the King of heaven, could immediately understand his mistake. Realizing he had disrespected his spiritual master, he condemned himself in the presence of all the members of the assembly. (Vedabase)
'Alas, how disrespectful it was indeed what I have done; I must be out of my mind. Now have I, out of conceit about my wealth, mistreated the preceptor in the midst of this assembly!
Alas, what a regrettable deed I have committed because of my lack of intelligence and my pride in my material opulences. I failed to show respect to my spiritual master when he entered this assembly, and thus I have insulted him. (Vedabase)
What man of learning would venture to be of opulence; despite of being the king above all have I, the ruler who's supposed to be of goodness, now by it been led into a demoniac mentality.
Although I am King of the demigods, who are situated in the mode of goodness, I was proud of a little opulence and polluted by false ego. Under the circumstances, who in this world would accept such riches at the risk of falling down ? Alas! I condemn my wealth and opulence. (Vedabase)
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].
If a person says, "One who is situated on the exalted throne of a king should not stand up to show respect to another king or a brâhmana," it is to be understood that he does not know the superior religious principles. (Vedabase)
Those leading on the false path fall themselves into darkness, and anyone who places faith in their words will as well go down, sinking like a boat made of stone.
Leaders who have fallen into ignorance and who mislead people by directing them to the path of destruction [as described in the previous verse] are, in effect, boarding a stone boat, and so too are those who blindly follow them. A stone boat would be unable to float and would sink in the water with its passengers. Similarly, those who mislead people go to hell, and their followers go with them. (Vedabase)
Therefore will I propitiate the spiritual leader of the immaculate twice-born whose knowledge is so profound and touch without duplicity his lotus feet with my head.'
King Indra said: Therefore with great frankness and without duplicity I shall now bow my head at the lotus feet of Brihaspati, the spiritual master of the demigods. Because he is in the mode of goodness, he is fully aware of all knowledge and is the best of the brâhmanas. Now I shall touch his lotus feet and offer my obeisances unto him to try to satisfy him. (Vedabase)
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.
While Indra, the King of the demigods, thought in this way and repented in his own assembly, Brihaspati, the most powerful spiritual master, understood his mind. Thus he became invisible to Indra and left home, for Brihaspati was spiritually more powerful than King Indra. (Vedabase)
Vigorously searching all around not finding a trace of his guru, could the mighty Indra, relying on his own wisdom and with the help of all associated with him, not find any peace of mind.
Although Indra searched vigorously with the assistance of the other demigods, he could not find Brihaspati. Then Indra thought, "Alas, my spiritual master has become dissatisfied with me, and now I have no means of achieving good fortune." Although Indra was surrounded by demigods, he could not find peace of mind. (Vedabase)
When the lot of the unenlightened keeping to the precepts of S'ukrâcârya heard about it, took they, not that intelligent, up their weapons declaring war against the godly.
Hearing of the pitiable condition of King Indra, the demons, following the instructions of their guru, S'ukrâcârya, equipped themselves with weapons and declared war against the demigods. (Vedabase)
With their trunks, arms and legs being pierced by the sharp arrows they shot, took the godly together with Indra refuge with Lord Brahmâ, and bowed they their heads before him.
The demigods' heads, thighs and arms and the other parts of their bodies were injured by the sharp arrows of the demons. The demigods, headed by Indra, saw no other course than to immediately approach Lord Brahmâ with bowed heads for shelter and proper instruction. (Vedabase)Text 20:
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 to assuage their distress.
When the most powerful Lord Brahmâ saw the demigods coming toward him, their bodies gravely injured by the arrows of the demons, he pacified them by his great causeless mercy and spoke as follows. (Vedabase)
Lord Brahmâ said: 'Alas, what an unpleasant surprise, o supreme of the enlightened. You indeed did great injustice to a faithful servant of the Absolute Truth, a brahmin of full control; because of your opulences you failed to welcome him properly.
Lord Brahmâ said: O best of the demigods, unfortunately, because of madness resulting from your material opulence, you failed to receive Brihaspati properly when he came to your assembly. Because he is aware of the Supreme Brahman and fully in control of his senses, he is the best of the brâhmanas. Therefore it is very astonishing that you have acted impudently toward him. (Vedabase)
It was this impudence of you being so very successful, that made the others, the enemies who defeated you, to turn against you in spite of their apparent weakness o faithful ones of God.
Because of your misbehavior toward Brihaspati, you have been defeated by the demons. My dear demigods, since the demons were weak, having been defeated by you several times, how else could you, who were so advanced in opulence, be defeated by them? (Vedabase)
O you Indra Maghavan, Honor of Wealth, just see how your enemies formerly so weak because they neglected their preceptor, now, with great devotion worshiping their sage the son of Bhrigu [S'ukrâcârya], have regained their power to such an extent that they even might overtake my abode of truth!
O Indra, your enemies, the demons, were extremely weak because of their disrespect toward S'ukrâcârya, but since they have now worshiped S'ukrâcârya with great devotion, they have again become powerful. By their devotion to S'ukrâcârya, they have increased their strength so much that now they are even able to easily seize my abode from me. (Vedabase)
In their decision to follow the instructions of the Bhrigu masters [like S'ukrâcârya] are they undivided in their plans and it is easy for them to hold sway over what all the gods care for; nor they, nor the human rulers, nor anyone who is of care and respect for the cows, the brahmins and Govinda, will, following this principle, suffer any misfortune.
Because of their firm determination to follow the instructions of S'ukrâcârya, his disciples, the demons, are now unconcerned about the demigods. In fact, kings or others who have determined faith in the mercy of brâhmanas, cows and the Supreme Personality of Godhead, Krishna, and who always worship these three are always strong in their position. (Vedabase)
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 Daityas] will he hearten your interests if you are of respect for him.'
O demigods, I instruct you to approach Vis'varûpa, the son of Tvashthâ, and accept him as your guru. He is a pure and very powerful brâhmana undergoing austerity and penances. Pleased by your worship, he will fulfill your desires, provided that you tolerate his being inclined to side with the demons. (Vedabase)
S'rî S'uka said: 'They all thus being advised by Lord Brahmâ, o King, relieved from their worries went to the son of Tvashthâ to embrace that great rishi and tell him the following.
S'rîla S'ukadeva Gosvâmî continued: Thus advised by Lord Brahmâ and relieved of their anxiety, all the demigods went to the sage Vis'varûpa, the son of Tvashthâ. My dear King, they embraced him and spoke as follows. (Vedabase)
The godly said: 'We, arriving as guests at your abode, wish you all good fortune and would like to express the desire, o dear lord, to have, concerning the present situation, some things set right, according the authority of our ancestors.
The demigods said: Beloved Vis'varûpa, may there be all good fortune for you. We, the demigods, have come to your âs'rama as your guests. Please try to fulfill our desires according to the time, since we are on the level of your parents. (Vedabase)
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 brahmacârîs].
O brâhmana, the highest duty of a son, even though he has sons of his own, is to serve his parents, and what to speak of a son who is a brahmacârî? (Vedabase)
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 example of the Supreme one of the Soul.
The âcârya, the spiritual master who teaches all the Vedic knowledge and gives initiation by offering the sacred thread, is the personification of all the Vedas. Similarly, a father personifies Lord Brahmâ; a brother, King Indra; a mother, the planet earth; and a sister, mercy. A guest personifies religious principles, an invited guest personifies the demigod Agni, and all living entities personify Lord Vishnu, the Supreme Personality of Godhead. (Vedabase)
Take therefore, with the power of the austerity in you, o best one, because of the troubled ancestral interest, away the grief of being defeated by our enemies, we, who submitted to your authority, are yearning for this.
Dear son, we have been defeated by our enemies, and therefore we are very much aggrieved. Please mercifully fulfill our desires by relieving our distress through the strength of your austerities. Please fulfill our prayers. (Vedabase)
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.
Since you are completely aware of the Supreme Brahman, you are a perfect brâhmana, and therefore you are the spiritual master of all orders of life. We accept you as our spiritual master and director so that by the power of your austerity we may easily defeat the enemies who have conquered us. (Vedabase)
We know it is not forbidden to take interest in offering respects at the feet of someone younger like you; it is important to be of praise, o brahmin, to be advanced in age doesn't really count in such matters [*].'
The demigods continued: Do not fear criticism for being younger than us. Such etiquette does not apply in regard to Vedic mantras. Except in relationship to Vedic mantras, seniority is determined by age, but one may offer respectful obeisances even to a younger person who is advanced in chanting Vedic mantras. Therefore although you are junior in relationship to us, you may become our priest without hesitation. (Vedabase)
The honorable rishi [S'uka] 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.
S'ukadeva Gosvâmî continued: When all the demigods requested the great Vis'varûpa to be their priest, Vis'varûpa, who was advanced in austerities, was very pleased. He replied to them as follows. (Vedabase)
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, whose real interest in this could be described as being your disciple, not decline such a request.
S'rî Vis'varûpa said: O demigods, although the acceptance of priesthood is decried as causing the loss of previously acquired brahminical power, how can someone like me refuse to accept your personal request? You are all exalted commanders of the entire universe. I am your disciple and must take many lessons from you. Therefore I cannot refuse you. I must agree for my own benefit. (Vedabase)
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's the way how the sâdhus, acting piously in this world, succeed. But how reproachable indeed is it for me, o rulers of the worlds, to be of the duty of the priesthood, a duty which is designed for the bewildered to exult.
O exalted governors of various planets, the true brâhmana, who has no material possessions, maintains himself by the profession of accepting s'iloñchana. In other words, he picks up grains left in the field and on the ground in the wholesale marketplace. By this means, householder brâhmanas who actually abide by the principles of austerity and penance maintain themselves and their families and perform all necessary pious activities. A brâhmana who desires to achieve happiness by gaining wealth through professional priesthood must certainly have a very low mind. How shall I accept such priesthood? (Vedabase)
Nevertheless, I cannot turn down the request of the lot of you, who as persons are as good as the guru; because the desire for my own life and good is of little value, will I concede.'
All of you are my superiors. Therefore although accepting priesthood is sometimes reproachable, I cannot refuse even a small request from you. I agree to be your priest. I shall fulfill your request by dedicating my life and possessions. (Vedabase)
The son of Vyâsa said: 'Vis'varûpa, the great one of penance, thus promising them his priesthood, executed in their midst with great attention the highest.
S'rî S'ukadeva Gosvâmî continued: O King, after making this promise to the demigods, the exalted Vis'varûpa, surrounded by the demigods, performed the necessary priestly activities with great enthusiasm and attention. (Vedabase)
Although by the talents of S'ukrâcârya the opulence of the enemies of the godly was protected, managed the mighty sage by means of a prayer unto Lord Vishnu [called Nârâyana-kavaca], to collect and give the wealth to the great Indra [compare B.G. 9: 31].
The opulence of the demons, who are generally known as the enemies of the demigods, was protected by the talents and tactics of S'ukrâcârya, but Vis'varûpa, who was most powerful, composed a protective prayer known as the Nârâyana-kavaca. By this intelligent mantra, he took away the opulence of the demons and gave it to Mahendra, the King of heaven. (Vedabase)
By this hymn which by the liberal minded Vis'varûpa was expressed for 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.
Vis'varûpa, who was most liberal, spoke to King Indra [Sahasrâksha] the secret hymn that protected Indra and conquered the military power of the demons. (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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