Srimad-Bhagavatam: Canto 6: “Prescribed Duties for Mankind”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Seven
Indra Offends His Spiritual Master, Brhaspati.
SB6.7Summary
As related in this chapter, Indra, the King of heaven, committed an offense at the feet of his spiritual master, Brhaspati. Brhaspati therefore left the demigods, who then had no priest. However, at the request of the demigods, Visvarupa, the son of the brahmana Tvasta, became their priest.
Once upon a time, Indra, the King of the demigods, was sitting with his wife Sacidevi and being praised by various demigods like the Siddhas, Caranas and Gandharvas when Brhaspati, the spiritual master of the demigods, entered the assembly. Indra, being too absorbed in material opulence, forgot himself and did not respect Brhaspati, who thus became aware of Indra’s pride in his material opulence and immediately disappeared from the assembly to teach him a lesson. Indra became most repentant, understanding that because of his opulence he had forgotten to respect his spiritual master. He left the palace to beg pardon from his spiritual master, but could not find Brhaspati anywhere.
Because of his disrespectful behavior toward his spiritual master. Indra lost all his opulence and was conquered by the demons, who defeated the demigods in a great fight and occupied Indra’s throne. King Indra, along with the other demigods, later took shelter of Lord Brahma. Understanding the situation, Lord Brahma chastised the demigods for their offense to their spiritual master. Following Lord Brahma’s orders, the demigods accepted Visvarupa, who was a brahmana and the son of Tvasta, as their priest. Then they performed yajnas under the priesthood of Visvarupa and were able to conquer the demons. SB6.7.1 TEXT 1 sri-rajovaca kasya hetoh parityakta acaryenatmanah surah etad acaksva bhagavan chisyanam akramam gurau SYNONYMS sri-raja uvaca—the King inquired; kasya hetoh—for what reason; parityaktah—rejected; acaryena—by the spiritual master, Brhaspati; atmanah—of himself; surah—all the demigods; etat—this; acaksva—kindly describe; bhagavan—O great sage (Sukadeva Gosvami); sisyanam—of the disciples; akramam—the offense; gurau—unto the spiritual master. TRANSLATION Maharaja Pariksit inquired from Sukadeva Gosvami: O great sage, why did the spiritual master of the demigods, Brhaspati, reject the demigods, who were his own disciples? What offense did the demigods commit against their spiritual master? Please describe to me this incident. PURPORT Srila Visvanatha Cakravarti Thakura comments: saptame guruna tyaktair “This Seventh Chapter describes how Brhaspati was offended by the demigods, how he left them and the demigods were defeated, and how the demigods, following the instructions of Lord Brahma, accepted Visvarupa as the priest to perform their sacrifice.” SB6.7.2-8 TEXTS 2–8 sri-badarayanir uvaca indras tribhuvanaisvarya- madollanghita-satpathah marudbhir vasubhi rudrair adityair rbhubhir nrpa visvedevais ca sadhyais ca nasatyabhyam parisritah siddha-carana-gandharvair munibhir brahmavadibhih vidyadharapsarobhis ca kinnaraih patagoragaih nisevyamano maghavan stuyamanas ca bharata upagiyamano lalitam asthanadhyasanasritah pandurenatapatrena candra-mandala-caruna yuktas canyaih paramesthyais camara-vyajanadibhih virajamanah paulamya sahardhasanaya bhrsam sa yada paramacaryam devanam atmanas ca ha nabhyanandata sampraptam pratyutthanasanadibhih vacaspatim muni-varam surasura-namaskrtam noccacalasanad indrah pasyann api sabhagatam SYNONYMS sri-badarayanih uvaca—Sri Sukadeva Gosvami replied; indrah—King Indra; tri-bhuvana-aisvarya—because of possessing all the material opulences of the three worlds; mada—due to pride; ullanghita—who has transgressed; sat-pathah—the path of Vedic civilization; marudbhih—by the wind demigods, known as the Maruts; vasubhih—by the eight Vasus; rudraih—by the eleven Rudras; adityaih—by the Adityas; rbhubhih—by the Rbhus; nrpa—O King; visvedevaih ca—and by the Visvadevas; sadhyaih—by the Sadhyas; ca—also; nasatyabhyam—by the two Asvini-kumaras; parisritah—surrounded; siddha—by the inhabitants of Siddhaloka; carana—the Caranas; gandharvaih—and the Gandharvas; munibhih—by the great sages; brahmavadibhih—by greatly learned impersonalist scholars; vidyadhara-apsarobhih ca—and by the Vidyadharas and Apsaras; kinnaraih—by the Kinnaras; pataga-uragaih—by the Patagas (birds) and Uragas (snakes); nisevyamanah—being served; maghavan—King Indra; stuyamanah ca—and being offered prayers; bharata—O Maharaja Pariksit; upagiyamanah—being sung before; lalitam—very sweetly; asthana—in his assembly; adhyasana-asritah—situated on the throne; pandurena—white; atapatrena—with an umbrella over the head; candra-mandala-caruna—as beautiful as the circle of the moon; yuktah—endowed; ca anyaih—and by other; paramesthyaih—symptoms of an exalted king; camara—by yak-tail; vyajana-adibhih—fans and other paraphernalia; virajamanah—shining; paulamya—his wife, Saci; saha—with; ardha-asanaya—who occupied half the throne; bhrsam—greatly; sah—he (Indra); yada—when; parama-acaryam—the most exalted acarya, spiritual master; devanam—of all the demigods; atmanah—of himself; ca—and; ha—indeed; na—not; abhyanandata—welcomed; sampraptam—having appeared in the assembly; pratyutthana—by getting up from the throne; asana-adibhih—and by a seat and other greetings; vacaspatim—the priest of the demigods, Brhaspati; muni-varam—the best of all the sages; sura-asura-namaskrtam—who is respected by both the demigods and the asuras; na—not; uccacala—did get up; asanat—from the throne; indrah—Indra; pasyan api—although seeing; sabha-agatam—entering the assembly. TRANSLATION Sukadeva Gosvami said: O King, once upon a time, the King of heaven, Indra, being extremely proud because of his great opulence of the three worlds, transgressed the law of Vedic etiquette. Seated on his throne, he was surrounded by the Maruts, Vasus, Rudras, Adityas, Rbhus, Visvadevas, Sadhyas, Asvini-kumaras, Siddhas, Caranas and Gandharvas and by great saintly persons. Also surrounding him were the Vidyadharas, Apsaras, Kinnaras, Patagas [birds] and Uragas [snakes]. All of them were offering Indra their respects and services, and the Apsaras and Gandharvas were dancing and singing with very sweet musical instruments. 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, Sacidevi, who occupied half the throne, when the great sage Brhaspati appeared in that assembly. Brhaspati, the best of the sages, was the spiritual master of Indra and the demigods and was respected by the demigods and demons alike. Nevertheless, although Indra saw his spiritual master before him, he did not rise from his own seat or offer a seat to his spiritual master, nor did Indra offer him a respectful welcome. Indra did nothing to show him respect. SB6.7.9 TEXT 9 tato nirgatya sahasa kavir angirasah prabhuh ayayau sva-grham tusnim vidvan sri-mada-vikriyam SYNONYMS tatah—thereafter; nirgatya—going out; sahasa—suddenly; kavih—the great learned sage; angirasah—Brhaspati; prabhuh—the master of the demigods; ayayau—returned; sva-grham—to his home; tusnim—being silent; vidvan—having known; sri-mada-vikriyam—deterioration because of madness due to opulence. TRANSLATION Brhaspati knew everything that would happen in the future. Seeing Indra’s transgression of etiquette, he completely understood that Indra was puffed up by his material opulence. Although able to curse Indra, he did not do so. Instead, he left the assembly and in silence returned to his home. SB6.7.10 TEXT 10 tarhy eva pratibudhyendro guru-helanam atmanah garhayam asa sadasi svayam atmanam atmana SYNONYMS tarhi—then, immediately; eva—indeed; pratibudhya—realizing; indrah—King Indra; guru-helanam—disrespect to the spiritual master; atmanah—his own; garhayam asa—reproached; sadasi—in that assembly; svayam—personally; atmanam—himself; atmana—by himself. TRANSLATION Indra, the King of heaven, could immediately understand his mistake. Realizing he had disrespected his spiritual master, he condemned himself in the presence of all the members of the assembly. SB6.7.11 TEXT 11 aho bata mayasadhu krtam vai dabhra-buddhina yan mayaisvarya-mattena guruh sadasi katkrtah SYNONYMS aho—alas; bata—indeed; maya—by me; asadhu—disrespectful; krtam—the action done; vai—certainly; dabhra-buddhina—being of less intelligence; yat—because; maya—by me; aisvarya-mattena—being very proud of material opulence; guruh—the spiritual master; sadasi—in this assembly; kat-krtah—mistreated. TRANSLATION Alas, what a regrettable deed I have committed because of my lack of intelligence and my pride in my material opulences. I failed to show respect to my spiritual master when he entered this assembly, and thus I have insulted him. SB6.7.12 TEXT 12 ko grdhyet pandito laksmim tripistapa-pater api yayaham asuram bhavam nito ’dya vibudhesvarah SYNONYMS kah—who; grdhyet—would accept; panditah—a learned man; laksmim—opulences; tri-pista-pa-pateh api—although I am the King of the demigods; yaya—by which; aham—I; asuram—demoniac; bhavam—mentality; nitah—carried to; adya—now; vibudha—of the demigods, who are in the mode of goodness; isvarah—the King. TRANSLATION Although I am King of the demigods, who are situated in the mode of goodness, I was proud of a little opulence and polluted by false ego. Under the circumstances, who in this world would accept such riches at the risk of falling down ? Alas! I condemn my wealth and opulence. PURPORT Sri Caitanya Mahaprabhu prayed to the Supreme Personality of Godhead, na dhanam na janam na sundarim kavitam va jagad-isa kamaye: “O my Lord, I do not aspire for material opulence or wealth, nor do I want a great number of followers to accept me as their leader, nor do I want a very beautiful wife to please me.” Mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi: “I do not even want liberation. All I want, life after life, is to be a faithful servant of Your Lordship.” According to the laws of nature, when one is extremely opulent one becomes degraded, and this is true both individually and collectively. The demigods are situated in the mode of goodness, but sometimes even one who is situated in such an exalted position as King Indra, the king of all the demigods, falls down because of material opulence. We are now actually seeing this in America. The entire American nation has tried to advance in material opulence without striving to produce ideal human beings. The result is that Americans are now regretting the wholesale criminality of American society and are wondering how America has become so lawless and unmanageable. As stated in Srimad-Bhagavatam (7.5.31), na te viduh svartha-gatim hi visnum: persons who are unenlightened do not know the aim of life, which is to return home, back to Godhead. Therefore, both individually and collectively, they try to enjoy so-called material comforts, and they become addicted to wine and women. The men produced in such a society are less than fourth class. They are the unwanted population known as varna-sankara, and as stated in Bhagavad-gita, an increase of varna-sankara population creates a hellish society. This is the society in which Americans now find themselves. Fortunately, however, the Hare Krsna movement has come to America, and many fortunate young men are giving serious attention to this movement, which is creating ideal men of first-class character, men who completely refrain from meat-eating, illicit sex, intoxication and gambling. If the American people are serious about curbing the degraded criminal life of their nation, they must take to the Krsna consciousness movement and try to create the kind of human society advised in Bhagavad-gita (catur-varnyam maya srstam guna-karma-vibhagasah [Bg. 4.13]). They must divide their society into first-class men, second-class men, third-class men and fourth-class men. Since they are now creating only men who are less than fourth class, how can they avoid the dangers of a criminal society? Long, long ago, Lord Indra regretted his disrespect to his spiritual master, Brhaspati. Similarly, it is advised that the American people regret their mistaken advancement in civilization. They should take advice from the spiritual master, the representative of Krsna. If they do so, they will be happy, and theirs will be an ideal nation to lead the entire world. SB6.7.13 TEXT 13 yah paramesthyam dhisanam adhitisthan na kancana pratyuttisthed iti bruyur dharmam te na param viduh SYNONYMS yah—anyone who; paramesthyam—royal; dhisanam—throne; adhitisthan—sitting on; na—not; kancana—anyone; pratyuttisthet—should rise before; iti—thus; bruyuh—those who say; dharmam—the codes of religion; te—they; na—not; param—higher; viduh—know. TRANSLATION If a person says, “One who is situated on the exalted throne of a king should not stand up to show respect to another king or a brahmana,” it is to be understood that he does not know the superior religious principles. PURPORT Srila Visvanatha Cakravarti Thakura says in this regard that when a president or king is sitting on his throne, he does not need to show respect to everyone who comes within his assembly, but he must show respect to superiors like his spiritual master, brahmanas and Vaisnavas. There are many examples of how he should act. When Lord Krsna was sitting on His throne and Narada fortunately entered His assembly, even Lord Krsna immediately stood up with His officers and ministers to offer respectful obeisances to Narada. Narada knew that Krsna is the Supreme Personality of Godhead, and Krsna knew that Narada was His devotee, but although Krsna is the Supreme Lord and Narada is the Lord’s devotee, the Lord observed the religious etiquette. Since Narada was a brahmacari, a brahmana and an exalted devotee, even Krsna, while acting as a king, offered His respectful obeisances unto Narada. Such is the conduct visible in the Vedic civilization. A civilization in which the people do not know how the representative of Narada and Krsna should be respected, how society should be formed and how one should advance in Krsna consciousness—a society concerned only with manufacturing new cars and new skyscrapers every year and then breaking them to pieces and making new ones—may be technologically advanced, but it is not a human civilization. A human civilization is advanced when its people follow the catur-varnya system, the system of four orders of life. There must be ideal, first-class men to act as advisors, second-class men to act as administrators, third-class men to produce food and protect cows, and fourth-class men who obey the three higher classes of society. One who does not follow the standard system of society should be considered a fifth-class man. A society without Vedic laws and regulations will not be very helpful to humanity. As stated in this verse, dharmam te na param viduh: such a society does not know the aim of life and the highest principle of religion. SB6.7.14 TEXT 14 tesam kupatha-destrnam patatam tamasi hy adhah ye sraddadhyur vacas te vai majjanty asma-plava iva SYNONYMS tesam—of them (the misleaders); ku-patha-destrnam—who show the path of danger; patatam—themselves falling; tamasi—in darkness; hi—indeed; adhah—down; ye—anyone who; sraddadhyuh—place faith in; vacah—the words; te—they; vai—indeed; majjanti—sink; asma-plavah—boats made of stone; iva—like. TRANSLATION Leaders who have fallen into ignorance and who mislead people by directing them to the path of destruction [as described in the previous verse] are, in effect, boarding a stone boat, and so too are those who blindly follow them. A stone boat would be unable to float and would sink in the water with its passengers. Similarly, those who mislead people go to hell, and their followers go with them. PURPORT As stated in the Vedic literature (Bhag. 11.20.17): nr-deham adyam sulabham sudurlabham We, the conditioned souls, have fallen in the ocean of nescience, but the human body fortunately provides us a good opportunity to cross the ocean because the human body is like a very good boat. When directed by a spiritual master acting as the captain, the boat can very easily cross the ocean. Furthermore, the boat is helped across by favorable winds, which are the instructions of Vedic knowledge. If one does not take advantage of all these facilities to cross the ocean of nescience, he is certainly committing suicide. One who boards a boat made of stone is doomed. To be elevated to the stage of perfection, humanity must first give up false leaders who present boats of stone. All of human society is in such a dangerous position that to be rescued it must abide by the standard instructions of the Vedas. The cream of these instructions appears in the form of Bhagavad-gita. One should not take shelter of any other instructions, for Bhagavad-gita gives direct instructions on how to fulfill the aim of human life. Lord Sri Krsna therefore says, sarva-dharman parityajya mam ekam saranam vraja: [Bg. 18.66] “Give up all other processes of religion and simply surrender to Me.” Even if one does not accept Lord Krsna as the Supreme Personality of Godhead, His instructions are so exalted and beneficial for humanity that if one follows His instructions one will be saved. Otherwise one will be cheated by unauthorized meditation and gymnastic methods of yoga. Thus one will board a boat of stone. which will sink and drown all its passengers. Unfortunately. although the American people are extremely eager to get out of materialistic chaos, they are sometimes found to patronize the makers of stone boats. That will not help them. They must take the proper boat offered by Krsna in the form of the Krsna consciousness movement. Then they will be easily saved. In this regard Srila Visvanatha Cakravarti Thakura comments: asmamayah plavo yesam te yatha majjantam plavam anumajjanti tatheti raja-nity-upadestrsu sva-sabhyesu kopo vyanjitah. If society is guided by political diplomacy, with one nation maneuvering against another, it will certainly sink like a stone boat. political maneuvering and diplomacy will not save human society. People must take to Krsna consciousness to understand the aim of life, to understand God. and to fulfill the human mission. SB6.7.15 TEXT 15 athaham amaracaryam agadha-dhisanam dvijam prasadayisye nisathah sirsna tac-caranam sprsan SYNONYMS atha—therefore; aham—I; amara-acaryam—the spiritual master of the demigods; agadha-dhisanam—whose spiritual knowledge is deep; dvijam—the perfect brahmana; prasadayisye—I shall please; nisathah—without duplicity; sirsna—with my head; tat-caranam—his lotus feet; sprsan—touching. TRANSLATION King Indra said: Therefore with great frankness and without duplicity I shall now bow my head at the lotus feet of Brhaspati, the spiritual master of the demigods. Because he is in the mode of goodness, he is fully aware of all knowledge and is the best of the brahmanas. Now I shall touch his lotus feet and offer my obeisances unto him to try to satisfy him. PURPORT Coming to his senses, King Indra realized that he was not a very sincere disciple of his spiritual master, Brhaspati. Therefore he decided that henceforward he would be nisatha, nonduplicitous. Nisathah sirsna-tac-caranam sprsan: he decided to touch his head to the feet of his spiritual master. From this example, we should learn this principle enunciated by Visvanatha Cakravarti Thakura: yasya prasadad bhagavat-prasado “By the mercy of the spiritual master one is benedicted by the mercy of Krsna. Without the grace of the spiritual master, one cannot make any advancement.” A disciple should never be a hypocrite or be unfaithful to his spiritual master. In Srimad-Bhagavatam (11.17.27), the spiritual master is also called acarya. Acaryam mam vijaniyan: the Supreme Personality of Godhead says that one should respect the spiritual master, accepting him as the Lord Himself. Navamanyeta karhicit: one should not disrespect the acarya at any time. Na martya-buddhyasuyeta: one should never think the acarya an ordinary person. Familiarity sometimes breeds contempt, but one should be very careful in one’s dealings with the acarya. Agadha-dhisanam dvijam: the acarya is a perfect brahmana and has unlimited intelligence in guiding the activities of his disciple. Therefore Krsna advises in Bhagavad-gita (4.34): tad viddhi pranipatena “Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.” One should fully surrender unto the spiritual master. and with service (sevaya) one should approach him for further spiritual enlightenment. SB6.7.16 TEXT 16 evam cintayatas tasya maghono bhagavan grhat brhaspatir gato ’drstam gatim adhyatma-mayaya SYNONYMS evam—thus; cintayatah—while thinking very seriously; tasya—he; maghonah—Indra; bhagavan—the most powerful; grhat—from his home; brhaspatih—Brhaspati; gatah—went; adrstam—invisible; gatim—to a state; adhyatma—due to being highly elevated in spiritual consciousness; mayaya—by his potency. TRANSLATION While Indra, the King of the demigods, thought in this way and repented in his own assembly, Brhaspati, the most powerful spiritual master, understood his mind. Thus he became invisible to Indra and left home, for Brhaspati was spiritually more powerful than King Indra. SB6.7.17 TEXT 17 guror nadhigatah samjnam pariksan bhagavan svarat dhyayan dhiya surair yuktah sarma nalabhatatmanah SYNONYMS guroh—of his spiritual master; na—not; adhigatah—finding; samjnam—trace; pariksan—searching vigorously all around; bhagavan—the most powerful Indra; svarat—independent; dhyayan—meditating; dhiya—by wisdom; suraih—by the demigods; yuktah—surrounded; sarma—peace; na—not; alabhata—obtained; atmanah—of the mind. TRANSLATION Although Indra searched vigorously with the assistance of the other demigods, he could not find Brhaspati. Then Indra thought, “Alas, my spiritual master has become dissatisfied with me, and now I have no means of achieving good fortune.” Although Indra was surrounded by demigods, he could not find peace of mind. SB6.7.18 TEXT 18 tac chrutvaivasurah sarva asrityausanasam matam devan pratyudyamam cakrur durmada atatayinah SYNONYMS tat srutva—hearing that news; eva—indeed; asurah—the demons; sarve—all; asritya—taking shelter of; ausanasam—of Sukracarya; matam—the instruction; devan—the demigods; pratyudyamam—action against; cakruh—performed; durmadah—not very intelligent; atatayinah—equipped with arms for fighting. TRANSLATION Hearing of the pitiable condition of King Indra, the demons, following the instructions of their guru, Sukracarya, equipped themselves with weapons and declared war against the demigods. SB6.7.19 TEXT 19 tair visrstesubhis tiksnair nirbhinnangoru-bahavah brahmanam saranam jagmuh sahendra nata-kandharah SYNONYMS taih—by them (the demons); visrsta—thrown; isubhih—by the arrows; tiksnaih—very sharp; nirbhinna—pierced all over; anga—bodies; uru—thighs; bahavah—and arms; brahmanam—of Lord Brahma; saranam—the shelter; jagmuh—approached; saha-indrah—with King Indra; nata-kandharah—their heads bent downward. TRANSLATION The demigods’ heads, thighs and arms and the other parts of their bodies were injured by the sharp arrows of the demons. The demigods, headed by Indra, saw no other course than to immediately approach Lord Brahma with bowed heads for shelter and proper instruction. SB6.7.20 TEXT 20 tams tathabhyarditan viksya bhagavan atmabhur ajah krpaya paraya deva uvaca parisantvayan SYNONYMS tan—them (the demigods); tatha—in that way; abhyarditan—afflicted by the weapons of the demons; viksya—seeing; bhagavan—the most powerful; atma-bhuh—Lord Brahma; ajah—who was not born like an ordinary human being; krpaya—out of causeless mercy; paraya—great; devah—Lord Brahma; uvaca—said; parisantvayan—pacifying them. TRANSLATION When the most powerful Lord Brahma saw the demigods coming toward him, their bodies gravely injured by the arrows of the demons, he pacified them by his great causeless mercy and spoke as follows. SB6.7.21 TEXT 21 sri-brahmovaca aho bata sura-srestha hy abhadram vah krtam mahat brahmistham brahmanam dantam aisvaryan nabhyanandata SYNONYMS sri-brahma uvaca—Lord Brahma said; aho—alas; bata—it is very astonishing; sura-sresthah—O best of the demigods; hi—indeed; abhadram—injustice; vah—by you; krtam—done; mahat—great; brahmistham—a person fully obedient to the Supreme Brahman; brahmanam—a brahmana; dantam—who has fully controlled the mind and senses; aisvaryat—because of your material opulence; na—not; abhyanandata—welcomed properly. TRANSLATION Lord Brahma said: O best of the demigods, unfortunately, because of madness resulting from your material opulence, you failed to receive Brhaspati properly when he came to your assembly. Because he is aware of the Supreme Brahman and fully in control of his senses, he is the best of the brahmanas. Therefore it is very astonishing that you have acted impudently toward him. PURPORT Lord Brahma recognized the brahminical qualifications of Brhaspati, who was the spiritual master of the demigods because of his awareness of the Supreme Brahman. Brhaspati was very much in control of his senses and mind, and therefore he was a most qualified brahmana. Lord Brahma chastised the demigods for not properly respecting this brahmana, who was their guru. Lord Brahma wanted to impress upon the demigods that one’s guru should not be disrespected under any circumstances. When Brhaspati entered the assembly of the demigods, they and their king, Indra, took him for granted. Since he came every day, they thought, they did not need to show him special respect. As it is said, familiarity breeds contempt. Being very much displeased, Brhaspati immediately left Indra’s palace. Thus all the demigods, headed by Indra, became offenders at the lotus feet of Brhaspati, and Lord Brahma, being aware of this, condemned their neglect. In a song we sing every day, Narottama dasa Thakura says, caksu-dana dila yei, janme janme prabhu sei: the guru gives spiritual insight to the disciple, and therefore the guru should be considered his master, life after life. Under no circumstances should the guru be disrespected, but the demigods, being puffed up by their material possessions, were disrespectful to their guru. Therefore Srimad-Bhagavatam (11.17.27) advises, acaryam mam vijaniyan navamanyeta karhicit/ na martya-buddhyasuyeta: the acarya should always be offered respectful obeisances; one should never envy the acarya, considering him an ordinary human being.
devair daitya-parajitaih
visvarupo gurutvena
vrto brahmopadesatah
plavam sukalpam guru-karna-dharam
yasyaprasadan na gatih kuto ’pi **
pariprasnena sevaya
upadeksyanti te jnanam
jnaninas tattva-darsinah