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
Previous Aadhar edition and Vedabase links:
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?'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)
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.
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)
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, the learned sage and master, thereupon immediately leaving, returned home in silence well known with the alienation of being puffed up in wealth. (Vedabase)
Immediately realized Indra that he had disrespected his own guru and criticized he himself publicly:
Soon indeed came Indra to realize his disrespect for his own guru and did he in person in public criticize himself: (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, 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)
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.
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)
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].
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)
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.
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)
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.'
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)
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.
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)
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.
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)
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.
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)
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.
Their trunks, arms and legs being pierced by the sharp arrows they shot, took the godly together with Indra refuge with Lord Brahmâ bowing their heads before him. (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.
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)
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: '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)
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.
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)
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 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)
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.
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)
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.'
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)
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'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)
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 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)
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].
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)
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 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)
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.
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)
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.
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)
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 [*].'
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)
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.
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)
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.
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)
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.
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)
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.'
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)
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.
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)
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].
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)
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.
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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