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2024-04-24, 9:16 PM |
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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 of 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.'
(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 of
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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