33 verses
Mahārāja Parīkṣit said: O great sage! Why did Bṛhaspati reject the devatās? Please describe the offense the devatās committed to their guru.
viśvedevaiś ca sādhyaiś ca nāsatyābhyāṁ pariśritaḥ siddha-cāraṇa-gandharvair munibhir brahmavādibhiḥ
vidyādharāpsarobhiś ca
kinnaraiḥ patagoragaiḥ
niṣevyamāṇo maghavān
stūyamānaś ca bhārata
upagīyamāno lalitam
āsthānādhyāsanāśritaḥ
pāṇòureṇātapatreṇa
candra-maṇòala-cāruṇā
yuktaś cānyaiḥ pārameṣṭhyaiś
cāmara-vyajanādibhiḥ
virājamānaḥ paulamyā
sahārdhāsanayā bhṛśam
sa yadā paramācāryaṁ
devānām ātmanaś ca ha
nābhyanandata samprāptaṁ
pratyutthānāsanādibhiḥ
vācaspatiṁ muni-varaṁ
surāsura-namaskṛtam
noccacālāsanād indraḥ
paśyann api sabhāgatam
Śukadeva Gosvāmī said: O King! Once, Indra, being extremely proud because of his great wealth in the three worlds, transgressed the law of Vedic conduct. Seated on his throne, he was surrounded by the Maruts, Vasus, Rudras, Ādityas, Ṛbhus, Viśvadevas, Sādhyas, Aśvinī-kumāras, while being praised and worshipped by Siddhas, Cāraṇas and Gandharvas, sages who were knowers of Brahman, Vidyādharas, Apsarās, Kinnaras, Patagas [birds] and Uragas [snakes] with sweet singing. 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, Śacīdevī, who occupied half the throne. He did not welcome the great sage Bṛhaspati, the best of the sages, the guru of Indra and the devatās, though he was respected by the other devatās and by the demons when he arrived by their rising and offering a seat. He did not rise from his seat on seeing Bṛhaspati enter the assembly.
These verses are connected with the next verse. When Indra did not welcome Bṛhaspati, Bṛhaspati left and went to his house. Āsthānādhyāsanāśritaḥ means he was sitting on his throne in the assembly. Sitting with Śacī who shared half his seat, he was served by the insignia of royalty (pārameṣṭhyaiḥ). The ācārya was Bṛhaspati. He did not rise is mentioned twice to make clear his offense. He did not move at all though seated on his throne.
Understanding that Indras bad conduct had arisen from pride in his wealth, the great sage Bṛhaspati, who knew the future and could quickly allot punishment, left the assembly silently and went home.
Tataḥ means from the assembly. Kaviḥ means that he knew the future. Prabhuḥ means that he was capable of giving punishment. Vidvān means he knew the cause of Indras disrespect.
Indra, realizing that he had disrespected his guru, condemned himself in the presence of all the members of the assembly.
Pratibudhya means that, recovering from his intoxication with wealth, he perceived that he had committed offense to guru.
What an improper deed I have committed because of my lack of intelligence. I have insulted my guru when he entered this assembly because of my pride in my wealth.
Kātkṛtaḥ mean insulted.
What learned person would desire the wealth of the king of heaven by which I, master of the devatās, have become a demon?
Knowing that his wealth is the cause of his disrespect to guru, he criticizes it. Who would desire (gṛdhyet) it?
Those who say that the person sitting on the throne of Brahmā should not rise for anyone do not know the highest dharma.
But do not the knowers of Nīti-śāstra say that the king on the throne should not rise for anyone? They are mistaken. A person sitting on Brahmās throne should also rise.
Those who put faith in the words of fallen souls who point out the wrong path sink drown like persons riding in a boat made of stone.
Just as persons in a stone boat sink with the stone boat, so the followers sink with the bad instructors. He shows anger towards those who gave instructions to him in his assembly.
Therefore I shall please the guru of the devatās who possesses deep knowledge by touching my head to his feet with sincerity.
Considering what to do in this dangerous situation, he then speaks. Niśaṭhaḥ means without duplicity.
While Indra was thinking in this way, Bṛhaspati, disregarding this, left his house and disappeared by his great power.
Not caring of Indra who was thinking in this way, Bṛhaspati became invisible by his great power (adhyātma-māyayā). Adhi stands for adhika.
Searching for a method of finding him by using his intelligence, Indra, surrounded by the devatās, was unsuccessful, and could not find peace of mind.
Looking in all ways for a method of knowing (samjñām) where Bṛhaspati was, he was unsuccessful.
Hearing of Indras condition, all the demons, following the instructions of their guru Śukrācārya, equipped themselves with weapons and declared war against the devatās.
The devatās' heads, thighs and arms and the other parts of their bodies were injured by the sharp arrows of the demons. The devatās, headed by Indra, approached Lord Brahmā with bowed heads.
Seeing the suffering devatās, the most powerful Lord Brahmā, pacifying them by his great mercy, spoke to them as follows.
Brahma said: O best of the devatās! You have committed a great wrong. You did not welcome the brāhmaṇa fixed in Brahman and having a controlled mind because of your wealth and power.
O devatās! For this evil deed, you who are strong have been defeated by enemies who are weak.
You have been defeated by others, who are weak and are enemies.
O Indra! Look! These enemies who were weak because of offense to guru have now become strong. Worshiping Śukrācārya with devotion, being devotees to guru, they may take away my abode also.
Disrespect to guru is a cause of disaster and respect to guru is a cause of good fortune. An example of the demons is given. They have so much strength that they can take away my abode also, because they have devotion to guru (bhṛgu-devatāḥ).
Intent on following the instructions of Śukrācārya and having unbreakable counsel, they do not care at all for the devatās. There are no misfortunes for kings who respect the brāhmaṇas, cows and Govinda.
Pacification, offering gifts and punishment are obviously not possible. Causing dissension among them also is not possible. That is explained in this verse. They have indivisible counsel (abhedya-mantrāḥ). The cause of everything is that they have taken the teachings of Śukrācārya as their only goal (anuśikṣitārthāḥ). Then we will die. Brahmā comforts them. Those who are merciful to brāhmaṇas, cows and Govinda have no misfortunes.
Therefore immediately worship Viśvarūpa, the son of Tvaṣṭā, a prudent brāhmaṇa of great austerity as your guru. Pleased by your worship, he will fulfill your desires, provided that you tolerate his being partial to the demons.
Therefore this is the immediate solution. Worship Viśvarūpa as your guru, if you can tolerate his being partial to the demons.
Śukadeva said: O King! Thus advised by Lord Brahmā and relieved of their anxiety, all the devatās went to the sage Viśvarūpa, the son of Tvaṣṭā. They embraced him and spoke as follows.
The devatās said: O Viśvarūpa! May there be all good fortune for you. We, the devatās, have come to your hermitage as your guests. Please try to fulfill our desires according to the time, since we are on the level of your parents.
O brāhmaṇa! 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 brahmacārī?
dayāyā bhaginī mūrtir dharmasyātmātithiḥ svayam agner abhyāgato mūrtiḥ sarva-bhūtāni cātmanaḥ
The ācārya is the personification of all the Vedas. Similarly, a father personifies Lord Brahmā; a brother personifies Indra; a mother personifies the planet earth; and a sister personifies mercy. An unexpected guest personifies religious principles, an invited guest personifies Agni, and all living entities personify Viṣṇu, the Supreme Lord.
The ācārya, one who teaches the Vedas, personifies the Vedas (brahmaṇaḥ). The brother personified Indra (marut-pateḥ). The uninvited guest personified (ātmā) dharma. Then what to speak of us? All beings personify the Supreme Lord (ātmanaḥ).
O son! You should follow our order and take away the distress of your parents who have been painfully defeated.
Enough of praise and instructions on dharma! Please say what you want.
We select you, a brāhmaṇa fixed in Brahman and a teacher as our guru so that we will be able to easily defeat our enemies by your power.
We choose you (tva) as guru. They state the reason.
O brāhmaṇa! The wise do not criticize a junior in age for fulfilling ones purposes. The cause of seniority is age except in the case of Vedic knowledge.
You want to make you your guru, but how will you worship me, who am younger, being a son of your brother? The wise do not criticize worshipping the feet of a younger person. The cause of being senior and junior is greater age and younger age for activities other than Vedic knowledge. But in activities relating to the Vedas, that is not so. The cause of seniority is knowledge of the Vedas. Therefore because you have greater knowledge of the Vedas, you should be out priest, and be the guru who gives mantra to us.
Śukadeva said: When all the devatās requested the great Viśvarūpa to be their priest, Viśvarūpa, who was advanced in austerities and was pleased with them, spoke to them with sweet words.
Viśvarūpa said: O masters! Those cultivating dharma will say that I will lose by powers as a brāhmaṇa by being a priest, but how can a person like me, your disciple, refuse the request made by the rulers of the planets! It is in my interest as a disciple.
The sages who cultivate dharma criticize being a priest because one loses a great amount of brahma-tejas. But I must do this. O masters (nāthāḥ)! I have been requested by you the rulers of the planets. I am your disciple. A disciple cannot refuse. It is in the interest of the disciple to accept.
Those who are detached maintain themselves honestly by collecting grains left in the harvested field, or left on the floor of the grain market. O rulers! How can I take up the condemned profession of a priest which gives joy only to the foolish?
One can accomplish dharma by accepting wealth from being a priest. How can one practice if one has no money? The wealth of the detached brāhmaṇa is collecting grains from the harvested field or grains left in the market (śīloñchanam). Śīla refers to corn left by the owner of a field. Uñchanam means taking grains which have fallen down in the market place. A foolish person becomes joyful by being a priest, but not an intelligent person. Or a sinful person becomes joyful because it is suitable to his mentality.
However, I shall not refuse a small request made by my elders. I shall accomplish all that you desire by my life and possessions.
I will not refuse such a small request. But even a large request I shall grant.
Śukadeva said: After thus hearing them, austere Viśvarūpa, accepting the request, performed the priestly activities with great attention.
Samādhinā means with great concentration.
By his knowledge of the Nārāyaṇa-kavaca, Viśvarūpa collected the wealth of the demons which had been protected by the knowledge of Śukrācārya and gave it to Indra.
Generous Viśvarūpa taught Indra the Nārāyaṇa-kavaca by which, Indra, protected, conquered the demons army.
Tām refers to the knowledge of related to Viṣṇu, the Nārāyaṇa-kavaca.
Thus ends the commentary on the Seventh Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
The Seventh Chapter describes how the devatās, abandoned by their guru Bṛhaspati and defeated by the Daityas, accepted Viśvarūpa as their guru on the advice of Brahmā.
Why did Bṛhaspati reject the devatās who were his (ātmanaḥ) disciples?