॥ ॐ नमो भगवते वासुदेवाय ॥
॥ सप्तमोऽध्यायः - ७ ॥
|
Discourse VII
Deserted by the sage Bṛhaspati, the god choose Viśwarūpa for their preceptor (Preamble)
|
राजोवाच ।
कस्य हेतोः परित्यक्ता आचार्येणात्मनः सुराः ।
एतदाचक्ष्व भगवञ्छिष्याणामक्रमं गुरौ ॥ १॥
|
The king (Parikṣit) said : For what reason were the gods forsaken by their own preceptor (the sage Bṛhaspati)? (Kindly tell me, O glorious sage, the transgression made by the disciples with respect to their preceptor, which brought matters to such a pass. (1) (1)
|
श्रीशुक उवाच ।
इन्द्रस्त्रिभुवनैश्वर्यमदोल्लङ्घितसत्पथः ।
मरुद्भिर्वसुभी रुद्रैरादित्यैरृभुभिर्नृप ॥ २॥
विश्वेदेवैश्च साध्यैश्च नासत्याभ्यां परिश्रितः ।
सिद्धचारणगन्धर्वैर्मुनिभिर्ब्रह्मवादिभिः ॥ ३॥
विद्याधराप्सरोभिश्च किन्नरैः पतगोरगैः ।
निषेव्यमाणो मघवान् स्तूयमानश्च भारत ॥ ४॥
उपगीयमानो ललितमास्थानाध्यासनाश्रितः ।
पाण्डुरेणातपत्रेण चन्द्रमण्डलचारुणा ॥ ५॥
युक्तश्चान्यैः पारमेष्ठ्यैश्चामरव्यजनादिभिः ।
विराजमानः पौलोम्या सहार्धासनया भृशम् ॥ ६॥
स यदा परमाचार्यं देवानामात्मनश्च ह ।
नाभ्यनन्दत सम्प्राप्तं प्रत्युत्थानासनादिभिः ॥ ७॥
वाचस्पतिं मुनिवरं सुरासुरनमस्कृतम् ।
नोच्चचालासनादिन्द्रः पश्यन्नपि सभागतम् ॥ ८॥
ततो निर्गत्य सहसा कविराङ्गिरसः प्रभुः ।
आययौ स्वगृहं तूष्णीं विद्वान् श्रीमदविक्रियाम् ॥ ९॥
|
Śrī Śuka replied : Indra, who had transgressed the path frequented by the virtuous through arrogance caused by the lordship of the worlds, O king (Parikṣit), was (one day) seated on the throne in his court, surrounded by the Maruts (the forty-nine wind-gods), the (eight) Vasus, the (eleven) Rudras, the (other) Ādityas (sons of Aditi), (the classes of gods known as) the Rbhus, the Viśwedevas and the Sādhyas, as well as by the (twin-born) Aświnikumāras (the celestial physicians). The (great) Maghavā (another name of Indra) was being waited upon and extolled. O Parikṣit (a descendant of Bharata), by the Siddhas, Cāranas, Gandharvas, sages who were (great) expositors of the Vedas, as well as by the Vidyādharas (celestial artistes) and Apsarās (celestial nymphs), Kinnaras (another class of celestial musicians), birds and Nāgas (serpent-demons) and his praises were being sweetly sung. (Duly) provided with a white (royal) umbrella, charming as the orb of the moon, and other insignia of supreme royalty such as chowries and fans, he shone most splendid with (his spouse) Śaci (the daughter of Pulomā), who shared the throne with him. (2—6)
When, as would appear from the following account, he did not welcome—by rising (from his throne), offering a seat and other (appropriate) honours—the chief preceptor of (all) the gods including himself, Brhaspati, the foremost of sages, adored (alike) by the gods as well as the demons, as he came in, nay, (when) Indra did not stir from his seat even on seeing the sage (actually) present in the court, the enlightened sage, a (worthy) son of Aṅgirā, went out of the court at once and quietly returned to his own residence, though powerful (enough to correct his disciple), (fully) aware of the aberration brought about by pride of affluence and power. (7—9) (2-9)
|
|
तर्ह्येव प्रतिबुध्येन्द्रो गुरुहेलनमात्मनः ।
गर्हयामास सदसि स्वयमात्मानमात्मना ॥ १०॥
अहो बत मयासाधु कृतं वै दभ्रबुद्धिना ।
यन्मयैश्वर्यमत्तेन गुरुः सदसि कात्कृतः ॥ ११॥
को गृध्येत्पण्डितो लक्ष्मीं त्रिविष्टपपतेरपि ।
ययाहमासुरं भावं नीतोऽद्य विबुधेश्वरः ॥ १२॥
ये पारमेष्ठ्यं धिषणमधितिष्ठन्न कञ्चन ।
प्रत्युत्तिष्ठेदिति ब्रूयुर्धर्मं ते न परं विदुः ॥ १३॥
तेषां कुपथदेष्टॄणां पततां तमसि ह्यधः ।
ये श्रद्दध्युर्वचस्ते वै मज्जन्त्यश्मप्लवा इव ॥ १४॥
अथाहममराचार्यमगाधधिषणं द्विजम् ।
प्रसादयिष्ये निशठः शीर्ष्णा तच्चरणं स्पृशन् ॥ १५॥
|
Realizing that very moment the disrespect shown by him towards his preceptor, Indra spontaneously himself reproached his own self in the court (in the following words):—(10)
"Oh, my conduct has been deplorably unrighteous in that the preceptor was slighted in (open) court by me, a creature of poor wits indeed and maddened by power and opulence.(11)
What prudent person will covet the fortune even of the lord of paradise, by which I, the ruler of the gods (who are predominantly Sāttvika by nature), have been dragged into (the slough of) egotism (a demoniac propensity)! (12)
They do not know the highest (standard of) morality who declare that one occupying the throne of a suzerain lord should not rise (from one's seat) to receive anybody. (13)
They that believe the words of the aforesaid misleading guides—who undoubtedly (themselves) fall down into the dark regions of hell—surely sink (into the abysmal depths of hell) like those embarking on a ship of rock. (14)
Guilelessly touching his feet with my head (therefore), I shall presently propitiate the (kind-hearted) Brāhmaṇa, the preceptor of (all) the gods, who is endowed with fathomless intelligence. (15) (10-15)
|
|
एवं चिन्तयतस्तस्य मघोनो भगवान् गृहात् ।
बृहस्पतिर्गतोऽदृष्टां गतिमध्यात्ममायया ॥ १६॥
गुरोर्नाधिगतः संज्ञां परीक्षन् भगवान् स्वराट् ।
ध्यायन् धिया सुरैर्युक्तः शर्म नालभतात्मनः ॥ १७॥
तच्छ्रुत्वैवासुराः सर्व आश्रित्यौशनसं मतम् ।
देवान् प्रत्युद्यमं चक्रुर्दुर्मदा आततायिनः ॥ १८॥
तैर्विसृष्टेषुभिस्तीक्ष्णैर्निर्भिन्नाङ्गोरुबाहवः ।
ब्रह्माणं शरणं जग्मुः सहेन्द्रा नतकन्धराः ॥ १९॥
तांस्तथाभ्यर्दितान् वीक्ष्य भगवानात्मभूरजः ।
कृपया परया देव उवाच परिसान्त्वयन् ॥ २०॥
|
While Indra was pondering thus (even at the court), the all-wise Brhaspati (who knew what was going on in Indra's mind as well as what was in store for him) disappeared from his house by dint of his extraordinary Yogic power. (16)
Getting no clue to the whereabouts of his preceptor, though looking for him all round, the glorious Indra reflected by force of reason (how to get the better of his powerful enemies, the demon hosts, in the absence of a wise counsellor), but felt no peace of mind, though united with (closely and devotedly followed by) the gods. (17)
As soon as they heard of it (the weakness of Indra) the haughty demons all took up arms and made preparations for war against the gods, following the advice of the sage Śukrācārya (their wise preceptor). (18)
With their (foremost) limbs (heads), thighs and arms torn asunder by the sharp-pointed arrows discharged by the demons, the gods, led by Indra, approached Brahmā (the creator) for protection, their heads bent low (with humiliation). (19)
Seeing them afflicted on all sides in this way, the glorious and birthless god Brahmā (the self-born) was moved with supreme compassion and spoke comfortably (as follows): (20) (16-20)
|
ब्रह्मोवाच ।
अहो बत सुरश्रेष्ठा ह्यभद्रं वः कृतं महत् ।
ब्रह्मिष्ठं ब्राह्मणं दान्तमैश्वर्यान्नाभ्यनन्दत ॥ २१॥
तस्यायमनयस्यासीत्परेभ्यो वः पराभवः ।
प्रक्षीणेभ्यः स्ववैरिभ्यः समृद्धानां च यत्सुराः ॥ २२॥
मघवन् द्विषतः पश्य प्रक्षीणान् गुर्वतिक्रमात् ।
सम्प्रत्युपचितान् भूयः काव्यमाराध्य भक्तितः ।
आददीरन् निलयनं ममापि भृगुदेवताः ॥ २३॥
त्रिविष्टपं किं गणयन्त्यभेद्य-
मन्त्रा भृगूणामनुशिक्षितार्थाः ।
न विप्रगोविन्दगवीश्वराणां
भवन्त्यभद्राणि नरेश्वराणाम् ॥ २४॥
तद्विश्वरूपं भजताशु विप्रं
तपस्विनं त्वाष्ट्रमथात्मवन्तम् ।
सभाजितोऽर्थान् स विधास्यते वो
यदि क्षमिष्यध्वमुतास्य कर्म ॥ २५॥
|
Brahmā said : Alas ! your conduct has really been most unwelcome, O jewels among gods, in that, proud of power and pelf, you did not welcome a Brāhmaṇa who had not only disciplined his self but who had (also) realized (his identity with) Brahma (the Absolute)! (21)
It was the fruit of that misbehaviour (on your part) that you suffered defeat at the hands of others (the demons)—who are your (sworn) enemies and had grown very weak—in spite of your being rich and powerful, O gods ! (22)
O Indra, look at your enemies, who had (once) grown extremely weak because of the disrespect (shown by them) to their preceptor (Śukrācārya) but who have now gained in strength again by propitiating the sage Kāvya (Śukrācārya) through (their) devotion. (Nay,) devoted as they are to Śukra (a scion of the celebrated sage Bhṛgu), they may (one day) take possession of even my abode (Brahmaloka)! (23)
Treasuring the precepts of the Bhṛgus (Śukrācārya and others) as their (only) wealth and their secrets being impenetrable, they hold (the dominion of) heaven as of no account (easy to acquire). (As a matter of fact,) no evil can (ever) befall the kings who look upon the Brāhmaṇas, Lord Viṣṇu (the Protector of cows) and the cows as their masters (Protectors). (24)
Therefore, immediately resort (for protection) to Viśwarūpa—son of the god Twaṣṭā—a Brāhmaṇa given to austerities and self-controlled. Treated with respect (by you), he will (surely) accomplish your ends provided, of course, you tolerate what he does (his partiality towards the demons, with whom he is connected by blood on the maternal side—vide, VI. vi. 44). (25) (21-25)
|
श्रीशुक उवाच ।
त एवमुदिता राजन् ब्रह्मणा विगतज्वराः ।
ऋषिं त्वाष्ट्रमुपव्रज्य परिष्वज्येदमब्रुवन् ॥ २६॥
|
Śrī Śuka continued : Thus spoken to by Brahmā (the creator), and relieved of (their) anxiety, O king, the gods approached Viśwarūpa (son of Twaṣṭā), the seer, and, embracing him (as a younger kinsman), spoke (as follows). (26) (26)
|
देवा ऊचुः ।
वयं तेऽतिथयः प्राप्ता आश्रमं भद्रमस्तु ते ।
कामः सम्पाद्यतां तात पितॄणां समयोचितः ॥ २७॥
पुत्राणां हि परो धर्मः पितृशुश्रूषणं सताम् ।
अपि पुत्रवतां ब्रह्मन् किमुत ब्रह्मचारिणाम् ॥ २८॥
आचार्यो ब्रह्मणो मूर्तिः पिता मूर्तिः प्रजापतेः ।
भ्राता मरुत्पतेर्मूर्तिर्माता साक्षात्क्षितेस्तनुः ॥ २९॥
दयाया भगिनी मूर्तिर्धर्मस्यात्मातिथिः स्वयम् ।
अग्नेरभ्यागतो मूर्तिः सर्वभूतानि चात्मनः ॥ ३०॥
तस्मात्पितॄणामार्तानामार्तिं परपराभवम् ।
तपसापनयंस्तात सन्देशं कर्तुमर्हसि ॥ ३१॥
वृणीमहे त्वोपाध्यायं ब्रह्मिष्ठं ब्राह्मणं गुरुम् ।
यथाञ्जसा विजेष्यामः सपत्नांस्तव तेजसा ॥ ३२॥
न गर्हयन्ति ह्यर्थेषु यविष्ठाङ्घ्र्यभिवादनम् ।
छन्दोभ्योऽन्यत्र न ब्रह्मन् वयो ज्यैष्ठ्यस्य कारणम् ॥ ३३॥
|
The gods said : We have called at your hermitage as unexpected visitors (deserving your kind attention); may all be well with you. (Now) be pleased, dear son, to fulfil the timely wishes of your uncles (ourselves). (27)
Indeed service of parents is the highest duty of virtuous sons—even of those that have been blessed with sons. O holy Brāhmaṇa, much more of celibates. (28)
A preceptor (who invests one with the sacred thread and teaches the Vedas) is Veda incarnate; a father (or uncle) is an image of Brahmā (the lord of creation); a brother is an effigy of Indra (the chief of the gods); (and) a mother is a direct incarnation of the goddess Earth. (29)
A sister is an embodiment of tenderness; an unexpected visitor is the very incarnation of virtue; a guest is an incarnation of the sacred fire and all living beings are embodiments of the (supreme) Self (Lord Viṣṇu). (30)
Therefore, getting rid, by virtue of your asceticism, of the affliction of your parents in the shape of their discomfiture at the hands of their enemies, O dear child, you ought to do our bidding. (31)
We choose you, a Brāhmaṇa established in (identity with) Brahma and (therefore) worthy of adoration (for all), as our preceptor, so that we may easily and fully conquer our enemies through your (spiritual) glory. (32)
Indeed, as a means of accomplishing one's ends, the wise do not condemn the act of bowing at the feet of the younger. Setting aside (the knowledge of) the Vedas, O (holy) Brāhmaṇa, (mere) age is no criterion of seniority. (33) (27-33)
|
ऋषिरुवाच ।
अभ्यर्थितः सुरगणैः पौरोहित्ये महातपाः ।
स विश्वरूपस्तानाह प्रसन्नः श्लक्ष्णया गिरा ॥ ३४॥
|
The sage (Śrī Śuka) went on : (Thus) importuned by the hosts of gods to accept the office of their priest, the said Viśwarūpa, (who was) a great ascetic, felt delighted and replied to them in soft words (as follows). (34) (34)
|
विश्वरूप उवाच ।
विगर्हितं धर्मशीलैर्ब्रह्मवर्च उपव्ययम् ।
कथं नु मद्विधो नाथा लोकेशैरभियाचितम् ।
प्रत्याख्यास्यति तच्छिष्यः स एव स्वार्थ उच्यते ॥ ३५॥
अकिञ्चनानां हि धनं शिलोञ्छनं
तेनेह निर्वर्तितसाधुसत्क्रियः ।
कथं विगर्ह्यं नु करोम्यधीश्वराः
पौरोधसं हृष्यति येन दुर्मतिः ॥ ३६॥
तथापि न प्रतिब्रूयां गुरुभिः प्रार्थितं कियत् ।
भवतां प्रार्थितं सर्वं प्राणैरर्थैश्च साधये ॥ ३७॥
|
Viśwarūpa said : Priesthood has been condemned by the virtuous as involving the loss of the spiritual glory investing a Brāhmaṇa. Yet how shall a person like me, O masters, (venture to) turn down the solicitation of guardians of the spheres (like you), by whom he deserves to be commanded; for obedience alone is declared (in the scriptures) as conducive to his good. (35)
Śīla (gleaning grains left in a field after reaping the harvest) and Uñchana (picking up grains lying scattered in a market-place after the piles have been removed from there) are the (only) wealth* of the destitute (Brāhmaṇas). (All) acts (such as pouring oblations into the sacred fire and feeding an unexpected visitor), appropriate to noble souls being accomplished in this household life by me with the aforesaid means, how shall I take, O suzerain lords, to the reproachable vocation of a priest, with which a fool alone remains pleased. (36)
Yet I dare not decline what is earnestly asked for by you (my elders), which is of no account. (On the other hand,) I shall (presently) accomplish all that you have solicited, even at the sacrifice of my life and my (highest) interests. (37)
- Śīla and Uñchana have been glorified in our scriptures as the best means of livelihood for a Brāhmaṇa.
(35-37)
|
श्रीशुक उवाच ।
तेभ्य एवं प्रतिश्रुत्य विश्वरूपो महातपाः ।
पौरोहित्यं वृतश्चक्रे परमेण समाधिना ॥ ३८॥
सुरद्विषां श्रियं गुप्तामौशनस्यापि विद्यया ।
आच्छिद्यादान्महेन्द्राय वैष्णव्या विद्यया विभुः ॥ ३९॥
यया गुप्तः सहस्राक्षो जिग्येऽसुरचमूर्विभुः ।
तां प्राह स महेन्द्राय विश्वरूप उदारधीः ॥ ४०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां षष्ठस्कन्धे सप्तमोऽध्यायः ॥ ७॥
|
Śrī Śuka resumed : Having thus promised them (the gods), Viśwarūpa, (who was) a great ascetic, discharged, as requested, the role of a priest with supreme diligence. (38)
Viśwarūpa (who wielded extraordinary power by virtue of the Lord's grace) snatched, by means of a prayer addressed to Lord Viṣṇu (in the form of what is known as the Nārāyaṇa-Kavaca and stands incorporated in Discourse viii below), the fortune of the Asuras (the enemies of the gods)—though protected by means of the prayer taught by Uśanā (Śukrācārya)—and restored it to the great Indra (the lord of paradise). (39)
The said Viśwarūpa, noble-minded as he was, taught to the great Indra the above-mentioned prayer, protected by which that mighty god with a thousand eyes was able to conquer the demon hosts. (40)
Thus ends the seventh discourse, in Book Six of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (38-40)
|