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 souls 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 is 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],  the 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 souls, appeared in the assembly, he was not welcomed by him. He did not 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 about 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, infuated with 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 should not stand up for someone else, has no idea of the higher [meaning] of dharma [compare 4.2]. (14) They who lead the way on a 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, was ruminating thus, Brihaspati disappeared from his house, not being seen because of the power of his elevated state. (17) Vigorously searching all around not finding a trace of his guru, the mighty Indra, being helped by his associates and contemplating his wisdom, could 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 smart, up their weapons and declared war against the godly ones. (19) With their trunks, arms and legs being pierced by the sharp arrows shot, the God-conscious souls 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 souls. (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]. (24) As disciples of Bhrigu [viz. S'ukrâcârya] undivided in their resolve to follow the instructions, they are unconcerned about [the opposition of] those who dwell in heaven [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 someone capable of performing this task. (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 does not 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 [the acceptance of priesthood] 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 to give joy to the less intelligent! (37) Nevertheless, I cannot turn down the small request of you people as good as the guru. I will fulfill the desire of all of you and dedicate my whole life and well-being.'

(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 souls 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 September 19, 2018.
 
 

 

 

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 souls 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 is 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],  the 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 souls, appeared in the assembly, he was not welcomed by him. He did not 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 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. (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 about 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:

Immediately realized Indra that he had disrespected his own guru and criticized he himself publicly: (Vedabase)

 

Text 11

'Alas, how disrespectful it was what I have done. I must be out of my mind. Now I have, infatuated with 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. Now have I, out of conceit about my wealth, 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 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. (Vedabase)

   

Text 13

He who says that to sit on the royal throne means that one should not 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 a 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 darkness, and anyone who places faith in their words will as well 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 so profound and touch without duplicity his lotus feet with my head.' (Vedabase)

 

Text 16

While Indra, the mightiest god of all, was ruminating thus, Brihaspati disappeared from his house, not being seen because of 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, being helped by his associates and contemplating his wisdom, could not find any peace of mind.

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. (Vedabase)

 

Text 18

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

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. (Vedabase)

 

Text 19

With their trunks, arms and legs being pierced by the sharp arrows shot, the God-conscious souls together with Indra took refuge with Lord Brahmâ and bowed their heads before him.

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. (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 to assuage their distress. (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 faithful servant 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 souls.

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. (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].

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! (Vedabase)

 

Text 24

As disciples of Bhrigu [viz. S'ukrâcârya] undivided in their resolve to follow the instructions, they are unconcerned about [the opposition of] those who dwell in heaven [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 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. (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 Daityas] 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 the son of Tvashthâ to embrace that great rishi and tell 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 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. (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 brahmacârîs]. (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 example 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 someone capable of performing this task.

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. (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 does not really count in such matters [*].'

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 [*].' (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 [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. (Vedabase)

 

Text 35

Vis'varûpa said: 'Even though it [the acceptance of priesthood] 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, whose 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 to give joy to the less intelligent!

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. (Vedabase)

 

Text 37

Nevertheless, I cannot turn down the small request of you people as good as the guru. I will fulfill the desire of all of you and dedicate my whole life and well-being.'

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.' (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 his priesthood, executed in their midst with great attention the highest. (Vedabase)

 

Text 39

Even though the riches of the enemies of the God-conscious souls 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 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]. (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 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. (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. That is why someone, who is advanced in the science of Krishna consciousness, can become a spiritual master, regardless of his position in human society.

 

 

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The picture shows Brihaspati, the divine sage and tutor of the gods. Source.
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