Vyasadev
Praneetha
The Mad Bhagavatam
Canto 6
Chapter 7: Indra Offends His Spiritual Master, Brihaspati
As related in this chapter, Indra, the King of heaven, committed an offense at the feet of his spiritual master, Bṛhaspati. Bṛhaspati therefore left the demigods, who then had no priest. However, at the request of the demigods, Viśvarūpa, the son of the brāhmaṇa Tvaṣṭā, became their priest.
Once upon a time, Indra, the King of the demigods, was sitting with his wife Śacīdevī and being praised by various demigods like the Siddhas, Cāraṇas and Gandharvas when Bṛhaspati, the spiritual master of the demigods, entered the assembly. Indra, being too absorbed in material opulence, forgot himself and did not respect Bṛhaspati, 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 Bṛhaspati 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 Brahmā. Understanding the situation, Lord Brahmā chastised the demigods for their offense to their spiritual master. Following Lord Brahmā's orders, the demigods accepted Viśvarūpa, who was a brāhmaṇa and the son of Tvaṣṭā, as their priest. Then they performed yajñas under the priesthood of Viśvarūpa and were able to conquer the demons.
6.7.1
śrī-rājovāca
ācāryeṇātmanaḥ surāḥ
(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?'
6.7.2-8
6.7.2-8
indras tribhuvanaiśvarya-
madollańghita-satpathaḥ
marudbhir vasubhī rudrair
ādityair ṛbhubhir nṛpa
munibhir brahmavādibhiḥ
vidyādharāpsarobhiś ca
kinnaraiḥ patagoragaiḥ
niṣevyamāṇo maghavān
upagīyamāno lalitam
āsthānādhyāsanāśritaḥ
pāṇḍureṇātapatreṇa
yuktaś cānyaiḥ pārameṣṭhyaiś
cāmara-vyajanādibhiḥ
sahārdhāsanayā bhṛśam
nābhyanandata samprāptaḿ
pratyutthānāsanādibhiḥ
surāsura-namaskṛtam
noccacālāsanād indraḥ
paśyann api sabhāgatam
(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.
6.7.9
kavir āńgirasaḥ prabhuḥ
(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.
6.7.10
tarhy eva pratibudhyendro
(10) Indra instantly realized that he had disrespected his guru and criticized himself publicly:
6.7.11
(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!
6.7.12
tripiṣṭapa-pater api
nīto 'dya vibudheśvaraḥ
(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.
6.7.13
pratyuttiṣṭhed iti brūyur
(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].
6.7.14
teṣāḿ kupatha-deṣṭṝṇāḿ
(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.
As stated in the Vedic literature (Bhāg. 11.20.17):
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-gītā. One should not take shelter of any other instructions, for Bhagavad-gītā gives direct instructions on how to fulfill the aim of human life. Lord Śrī Kṛṣṇa therefore says, sarva-dharmān parityajya mām ekaḿ śaraṇaḿ vraja: [Bg. 18.66] "Give up all other processes of religion and simply surrender to Me." Even if one does not accept Lord Kṛṣṇa 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 Kṛṣṇa in the form of the Kṛṣṇa consciousness movement. Then they will be easily saved. In this regard Śrīla Viśvanātha Cakravartī Ṭhākura comments: aśmamayaḥ plavo yeṣāḿ te yathā majjantaḿ plavam anumajjanti tatheti rāja-nīty-upadeṣṭṛṣu sva-sabhyeṣu kopo vyañjitaḥ. 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 Kṛṣṇa consciousness to understand the aim of life, to understand God. and to fulfill the human mission.
6.7.15
athāham amarācāryam
(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.'
6.7.16
bṛhaspatir gato 'dṛṣṭāḿ
(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.
6.7.17
guror nādhigataḥ saḿjñāḿ
śarma nālabhatātmanaḥ
(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.
6.7.18
tac chrutvaivāsurāḥ sarva
āśrityauśanasaḿ matam
devān pratyudyamaḿ cakrur
(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.
6.7.19
tair visṛṣṭeṣubhis tīkṣṇair
nirbhinnāńgoru-bāhavaḥ
sahendrā nata-kandharāḥ
(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.
6.7.20
tāḿs tathābhyarditān vīkṣya
(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.
6.7.21
śrī-brahmovāca
aiśvaryān nābhyanandata
(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 Brahmā recognized the brahminical qualifications of Bṛhaspati, who was the spiritual master of the demigods because of his awareness of the Supreme Brahman. Bṛhaspati was very much in control of his senses and mind, and therefore he was a most qualified brāhmaṇa. Lord Brahmā chastised the demigods for not properly respecting this brāhmaṇa, who was their guru. Lord Brahmā wanted to impress upon the demigods that one's guru should not be disrespected under any circumstances. When Bṛhaspati 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, Bṛhaspati immediately left Indra's palace. Thus all the demigods, headed by Indra, became offenders at the lotus feet of Bṛhaspati, and Lord Brahmā, being aware of this, condemned their neglect. In a song we sing every day, Narottama dāsa Ṭhākura says, cakṣu-dāna 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 Śrīmad-Bhāgavatam (11.17.27) advises, ācāryaḿ māḿ vijānīyān nāvamanyeta karhicit/ na martya-buddhyāsūyeta: the ācārya should always be offered respectful obeisances; one should never envy the ācārya, considering him an ordinary human being.
6.7.22
tasyāyam anayasyāsīt
parebhyo vaḥ parābhavaḥ
(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.
6.7.23
prakṣīṇān gurv-atikramāt
(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!
6.7.24
mantrā bhṛgūṇām anuśikṣitārthāḥ
bhavanty abhadrāṇi nareśvarāṇām
(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.
6.7.25
tapasvinaḿ tvāṣṭram athātmavantam
sabhājito 'rthān sa vidhāsyate vo
(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 hearten your interests.'
6.7.26
pariṣvajyedam abruvan
(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.
6.7.27
(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.
6.7.28
(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?
6.7.29-30
ācāryo brahmaṇo mūrtiḥ
bhrātā marutpater mūrtir
dharmasyātmātithiḥ svayam
agner abhyāgato mūrtiḥ
(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].
6.7.31
tapasāpanayaḿs tāta
(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.
6.7.32
vṛṇīmahe tvopādhyāyaḿ
yathāñjasā vijeṣyāmaḥ
(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.
6.7.33
yaviṣṭhāńghry-abhivādanam
vayo jyaiṣṭhyasya kāraṇam
(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 [*].'
6.7.34
(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.
6.7.35
vigarhitaḿ dharma-śīlair
brahmavarca-upavyayam
lokeśair abhiyācitam
pratyākhyāsyati tac-chiṣyaḥ
(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.
6.7.36
teneha nirvartita-sādhu-satkriyaḥ
(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
A first-class brāhmaṇa does not accept any rewards from his disciples or yajamānas. Practicing austerities and penances, he instead goes to the agricultural field and collects food grains left by the agriculturalists to be collected by brāhmaṇas. Similarly, such brāhmaṇas go to marketplaces where grains are purchased and sold wholesale, and there they collect grains left by the merchants. In this way, such exalted brāhmaṇas maintain their bodies and families. Such priests never demand anything from their disciples to live in opulence, imitating kṣatriyas or vaiśyas. In other words, a pure brāhmaṇa voluntarily accepts a life of poverty and lives in complete dependence on the mercy of the Lord. Not very many years ago, a brāhmaṇa in Kṛṣṇanagara, near Navadvīpa, was offered some help from the local Zamindar, Vraja Kṛṣṇacandra. The brāhmaṇa refused to accept the help. He said that since he was very happy in his householder life, taking rice given by his disciples and cooking vegetables of tamarind leaves, there was no question of taking help from the Zamindar. The conclusion is that although a brāhmaṇa may receive much opulence from his disciples, he should not utilize the rewards of his priesthood for his personal benefit; he must use them for the service of the Supreme Personality of Godhead.
6.7.37
! (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.'
6.7.38
6.7.38
tebhya evaḿ pratiśrutya
paurahityaḿ vṛtaś cakre
(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.
6.7.39
auśanasyāpi vidyayā
ācchidyādān mahendrāya
(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].
The distinction between the demigods (devas) and demons (asuras) is that the demigods are all devotees of Lord Viṣṇu whereas the demons are devotees of demigods like Lord Śiva, Goddess Kālī and Goddess Durgā. Sometimes the demons are also devotees of Lord Brahmā. For example, Hiraṇyakaśipu was a devotee of Lord Brahmā, Rāvaṇa was a devotee of Lord Śiva, and Mahiṣāsura was a devotee of Goddess Durgā. The demigods are devotees of Lord Viṣṇu (viṣṇu-bhaktaḥ smṛto daiva), whereas the demons (āsuras tad-viparyayaḥ) are always against the viṣṇu-bhaktas, or Vaiṣṇavas. To oppose the Vaiṣṇavas, the demons become devotees of Lord Śiva, Lord Brahmā, Kālī, Durgā, and so on. In the days of yore, many long years ago, there was animosity between the devas and the asuras, and the same spirit still continues, for the devotees of Lord Śiva and Goddess Durgā are always envious of Vaiṣṇavas, who are devotees of Lord Viṣṇu. This strain between the devotees of Lord Śiva and Lord Viṣṇu has always existed. In the higher planetary systems, fights between the demons and the demigods continue for a long, long time.
Herein we see that Viśvarūpa made for the demigods a protective covering, saturated with a Viṣṇu mantra. Sometimes the Viṣṇu mantra is called Viṣṇu-jvara, and the Śiva mantra is called Śiva-jvara. We find in the śāstras that sometimes the Śiva-jvara and Viṣṇu-jvara are employed in the fights between the demons and the demigods.
6.7.40
(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.'
*: 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. Therefore, if one is advanced in the science of Krishna consciousness, regardless of his position in human society, he may become a spiritual master.'
*: 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. Therefore, if one is advanced in the science of Krishna consciousness, regardless of his position in human society, he may become a spiritual master.'
Canto 6
Chapter 8: The Armor of Mantras that Protected Indra
This chapter describes how Indra, the King of heaven, was victorious over the soldiers of the demons, and it also describes the shield of the Viṣṇu mantra.
To take protection from this shield, one must first touch kuśa grass and wash one's mouth with ācamana-mantras. One should observe silence and then place the eight-syllable Viṣṇu mantra on the parts of his body and place the twelve-syllable mantra on his hands. The eight-syllable mantra is oḿ namo nārāyaṇāya. This mantra should be distributed all over the front and back of the body. The twelve-syllable mantra, which begins with the praṇava, oḿkāra, is oḿ namo bhagavate vāsudevāya. One syllable should be placed on each of the fingers and should be preceded by the praṇava, oḿkāra. Thereafter, one must chant oḿ viṣṇave namaḥ, which is a six-syllable mantra. One must progressively place the syllables of the mantra on the heart, the head, between the two eyebrows, on the śikhā and between the eyes, and then one should chant maḥ astrāya phaṭ and with this mantra protect himself from all directions. Nādevo devam arcayet: one who has not risen to the level of a deva cannot chant this mantra. According to this direction of the śāstra, one must think himself qualitatively nondifferent from the Supreme.
After finishing this dedication, one must offer a prayer to the eight-armed Lord Viṣṇu, who sits on the shoulders of Garuḍadeva. One also has to think of the fish incarnation, Vāmana, Kūrma, Nṛsiḿha, Varāha. Paraśurāma, Rāmacandra (the elder brother of Lakṣmaṇa). Nara-Nārāyaṇa, Dattātreya (an empowered incarnation), Kapila, Sanat-kumāra, Hayagrīva, Nāradadeva (the incarnation of a devotee). Dhanvantari, Ṛṣabhadeva, Yajña, Balarāma, Vyāsadeva, Buddhadeva and Keśava. One should also think of Govinda, the master of Vṛndāvana. and one should think of Nārāyaṇa, the master of the spiritual sky. One should think of Madhusūdana, Tridhāmā, Mādhava, Hṛṣīkeśa, Padmanābha, Janārdana, Dāmodara and Viśveśvara, as well as the Supreme Personality of Godhead Kṛṣṇa Himself. After offering prayers to the Lord's personal expansions known as the svāḿśa and śaktyāveśa-avatāras, one should pray to the weapons of Lord Nārāyaṇa, such as the Sudarśana, gadā, śańkha, khaḍga and bow.
After explaining this process, Śukadeva Gosvāmī told Mahārāja Parīkṣit how Viśvarūpa, the brother of Vṛtrāsura, described the glories of the Nārāyaṇa-kavaca to Indra.
6.8.1-2
śrī-rājovāca
krīḍann iva vinirjitya
bhagavaḿs tan mamākhyāhi
varma nārāyaṇātmakam
yathātatāyinaḥ śatrūn
(1-2) The king said: 'What was the protection of the thousand eyed king [Indra] when he, sporting with the armed forces of the enemy and their carriers, conquered the three worlds and enjoyed the opulence o sage? Please explain to me in what way the armor of Lord Nârâyana's mercy was protecting him when he defeated in battle those who tried to kill him.'
6.8.3
vṛtaḥ purohitas tvāṣṭro
mahendrāyānupṛcchate
nārāyaṇākhyaḿ varmāha
(3) The son of Vyâsadeva said: 'Now listen attentively to what the son of Tvashthâ, chosen as the priest, upon request told the great Indra as being the defense that is called Nârâyana[-kavaca].
6.8.4-6
dhautāńghri-pāṇir ācamya
pādayor jānunor ūrvor
udare hṛdy athorasi
mukhe śirasy ānupūrvyād
oḿkārādīni vinyaset
(4-6) S'rî Vis'varûpa said: 'One puts on armor in case one is overcome by fear. [For His purpose arming oneself] one should first wash one's hands and feet and then after saying the required mantra [doing âcamana, three times over] sip water. Sitting down, facing the north one next should ritually purify oneself [in pavrita 'touching kus'a'] by preparing oneself mentally in silence. Thus in dedication to the lordship of Nârâyana being innerly cleansed one should adopt the defense in which one, beginning with saying 'om', offers one's obeisances to Nârâyana by designating two mantras to one's body [by nyâsa], that is to say the [eight syllables of the] mantra 'om namo nârâyanâya' to each of the [eight] parts of the body, touching therewith [consecutively] one's lower legs, knees, thighs, abdomen, heart, chest, mouth and [top of the] head, or even repeat this in reverse order [beginning with ya, which is called respectively utpatti-nyâsa and samhâra-nyâsa *].
6.8.7
dvādaśākṣara-vidyayā
praṇavādi-ya-kārāntam
ańguly-ańguṣṭha-parvasu
(7) Next one should assign the [twelve] syllables of the mantra beginning with om and ending with ya [om namo bhagavate vâsudevâya] to the [twelve parts of the] fingers starting with the [tip of the] index finger and ending with the four joints of the two thumbs.
6.8.8-10
nyased dhṛdaya oḿkāraḿ
ve-kāraḿ netrayor yuñjyān
(8-10) [Then chanting the mantra 'om vishnave namah', All glories to Lord Vishnu] the heart should be assigned 'om', 'vi' next comes to the top of the head, 'sha' comes between the eyebrows, 'na' on the s'ikhâ [the tuft of hair on the back of the head with Vaishnava monks], 've' comes between the eyes, the syllable 'na' should be assigned to all the joints of the body and 'mah' should be thought of as a weapon in the form of a mantra, so that one becomes an intelligent [representative of it]. By [finally] saying the mantra beginning with a visarga [an aspirated 'ha'] and ending with 'phath' ['mah astrâya phath' or: 'thus I call for my weapon'], one should be fixed on the respect for Lord Vishnu in every possible way.
6.8.11
(11) One should recite the following prayer representing the Supreme Self to meditate upon that [in the form of Bhagavân] is endowed with the six opulences of learning [or knowledge], power and austerity [as also wealth, beauty and fame]:
6.8.12
darāri-carmāsi-gadeṣu-cāpa-
(12) 'I pray that the Lord of the eight qualities [see also 3.15: 45] whose feet rest upon the back of Garuda and who holds the conch shell, disc, shield, sword, club, arrows, bow and ropes in his eight hands, will protect me on all sides.
6.8.13
sthaleṣu māyāvaṭu-vāmano 'vyāt
(13) May Matsya [the fish incarnation of Lord Vishnu] protect me against the aquatic predators in the water who represent the noose of Varuna. May He as the dwarf incarnation Vâmana who took the three steps [as Trivikrama, Lord Vishnu as the conqueror of the three worlds] protect me on land and may He as Vis'varûpa [Him in the form of the universe] protect me in the sky [the ether].
6.8.14
pāyān nṛsiḿho 'sura-yūthapāriḥ
(14) May the Supreme Master Lord Nrisimhadeva whose fearful laughter resounding in all directions meant the fall of the enemy of the leader of the demons [Hiranyakas'ipu] and the miscarriage of his babies, protect me in [my toiling in] the wilderness and on the front in battle.
6.8.15
salakṣmaṇo 'vyād bharatāgrajo 'smān
(15) May we in the streets be protected [against thugs] by Him whom one respects with the rituals, Lord Varâha who raised the planet earth on His tusks. May there for us on the mountain tops be the protection of Lord [Paras'u-]Râma and may we in foreign countries be protected by [Lord Râmacandra] the elder brother of Bharata and His brother Lakshmana.
6.8.16
(16) May Lord Nârâyana protect me against religious fanaticism and keep me from acting in madness, may Nara keep me from being arrogant, may Dattâtreya the master of [the powers of] yoga keep me from straying from the path of yoga and may Kapila, the Lord of [all good] qualities, keep me from attachment to the fruits of labor.
6.8.17
(17) May Sanat-kumâra [the perfect celibate] protect me against Cupid [lust], may Hayagrîva [the horse incarnation] keep me from the path of disrespecting the divinity, may the best of all sages the devarshi Nârada keep me from offenses during the service and may the Lord in the form of Kûrma [the tortoise incarnation] keep me out of the everlasting hell.
6.8.18
dhanvantarir bhagavān pātv apathyād
dvandvād bhayād ṛṣabho nirjitātmā
yajñaś ca lokād avatāj janāntād
(18) May Bhagavân Dhanvantari [the physician avatâra] protect me against things harmful to one's health, may Rishabhadeva, the one fully in control of the mind and the self [see 5.4: 6], keep me from duality and fear, may Yajña [Vishnu as the Lord of sacrifice] keep me from infamy and an awkward social position and may Lord Balarâma in the form of Ananta S'esha [the Lord of the ego, see 5.25] keep me away from the angry serpents.
6.8.19
dvaipāyano bhagavān aprabodhād
dharmāvanāyoru-kṛtāvatāraḥ
(19) May Bhagavân Dvaipâyana [Vyâsadeva] keep me from ignorance and may Lord Buddha protect me against the hosts of heretics and madness [as a consequence of negligence]. May Kalki, the Lord who in this darkest age of quarrel incarnates as the greatest one in defense of the dharma [also as the channa- or covert avatâra], protect me against the impurities of the time we are living in [viz. intoxication, promiscuity, gambling and meat-eating; see also 1.17: 24].
6.8.20
nārāyaṇaḥ prāhṇa udātta-śaktir
(20) May Kes'ava protect me with His club during the hours after sunrise, may Govinda holding His flute protect me early in the morning, may Nârâyana the Lord of all potencies, protect me late in the morning and may Lord Vishnu the ruler with the disc in His hand, protect me during the hours at noon [see also 5.21: 10].
According to Vedic astronomical calculations, day and night are each divided into thirty ghaṭikās (twenty-four minutes), instead of twelve hours. Generally, each day and each night is divided into six parts consisting of five ghaṭikās. In each of these six portions of the day and night, the Lord may be addressed for protection according to different names. Lord Keśava, the proprietor of the holy place of Mathurā, is the Lord of the first portion of the day, and Govinda, the Lord of Vṛndāvana. is the master of the second portion.
6.8.21
devo 'parāhṇe madhu-hogradhanvā
(21) May Lord Madhusûdana with the fearful bow S'ârnga protect me early in the afternoon. May Mâdhava, the Lord of Brahmâ, Vishnu and S'iva, protect me in the late afternoon and may Lord Hrishîkes'a protect me during the hours at dusk. May Lord Padmanâbha [the Lord from whose navel the universe sprang] be the one protector during the entire evening early and late.
6.8.22
pratyūṣa īśo 'si-dharo janārdanaḥ
dāmodaro 'vyād anusandhyaḿ prabhāte
(22) May the Lord with the S'rîvatsa mark protect me during the hours after midnight, may Janârdana the Lord with the sword in His hand protect me late at night and may Lord Dâmodara protect me during the hours before dawn [during which there is the brâhmamuhûrta **]. May the Controller of the Universe, the Supreme Lord in the form of time protect me [as the kâla-mûrti, also the clock].
6.8.23
(23) Please let the sharp rimmed [Sudars'ana] disc [His order of time, the cyclic of natural time] that wielded by the Lord destructively moves in all directions alike the fire at the end of time, burn to ashes the enemy forces, the same way a blazing fire with its friend the wind would burn dry grass in an instant.
6.8.24
niṣpiṇḍhi niṣpiṇḍhy ajita-priyāsi
(24) May You [Kaumodakî], oh mace so dear to the Invincible Lord, whose impact sparks with fire like thunderbolts, pound to pieces, smash, destroy and pulverize my enemies the imps [Kushmândas], the magicians [Vainâyakas], the evil spirits [Yakshas], the demons [Râkshasas], the ghosts [Bhûtas] and the maddeners [Grahas].
6.8.25
(25) Oh conch shell [oh Pâñcajanya], may you with your frightening sound make the hearts tremble of the enemy torturers [Pramathas], evil spirits [Pretas], she-devils [Mâtâs], madmen [Pis'âcas] and heretics [Vipra-grahas] with their evil looks.
6.8.26
(26) You oh sharpest of all swords [oh Nandaka], may you in the hands of the Lord cut to pieces, chop up the enemy soldiers. Oh shield marked with a hundred shining moons, blind the eyes of the evil-minded ones so full of anger and pluck out their sinful eyeballs.
6.8.27-28
sarīsṛpebhyo daḿṣṭribhyo
nāma-rūpānukīrtanāt
prayāntu sańkṣayaḿ sadyo
(27-28) May by the glory of Your name, form and attributes all the bad [influence of the] planets, falling stars, sinners, snakes, scorpions, predators and other living beings and fear arousing poisoners of our minds and bodies who obstruct our well-being, be completely destroyed.
6.8.29
stobhaś chandomayaḥ prabhuḥ
rakṣatv aśeṣa-kṛcchrebhyo
(29) May the majesty of Garuda whom one praises in hymns, he who embodies the Vedic verses, may that master protect us with [his name and] all the names of Vishvaksena [the Lord whose powers are found throughout the universe] against an endless suffering.
6.8.30
(30) May His holy names, forms, strategies ['carriers'] and weapons, protect our intelligence, mind and life air from being caught in fear.
6.8.31
(31) We pray that whatever that is disturbing us [and our devotion] will find its end as a logical consequence of the fact that it is You, the Lord [of time] alone who decides what the ultimate reality would be of that what is and that what is not [like happiness and grief coming and going, see B.G. 2: 14].
6.8.32-33
yathaikātmyānubhāvānāḿ
bhūṣaṇāyudha-lińgākhyā
(32-33) Those bent upon an absence of differences think of the oneness of the Soul [within the material diversity]. Following that course, He is truly understood as the [One transcendental] omniscient Supreme Lord [who defeats the illusion] by means of His expanding spiritual energy in the form of His decorations, weapons, characteristics and the opulence of His many potencies and different names. May He, the all-pervading One, with all His forms protect us always and everywhere.
6.8.34
(34) May the Supreme Lord in every nook and corner, in all directions, above and below, on all sides, from within and from without, in the form of Nrisimhadeva annihilate all worldly fears with His mighty roar [or song, see the Nrisimha Pranâma]. May He with His effulgence overshadow all other influences.'
6.8.35
varma nārāyaṇātmakam
vijeṣyase 'ñjasā yena
(35) [S'rî Vis'varûpa continued:] 'Oh King Indra, when you the way I described it under the protection of this [mystic] armor relate to Lord Nârâyana, you will conquer very easily the leaders of the demoniac hordes.
6.8.36
etad dhārayamāṇas tu
(36) Whoever keeps this [prayer] in mind will, whatever he came to see, found at his feet or stumbled upon, immediately be freed from all fright and fear.
6.8.37
(37) He who employs this mystic prayer has nothing to fear, not from the government, not from rogues, not from maddeners and such nor from any disease at any time.
6.8.38
yoga-dhāraṇayā svāńgaḿ
(38) This prayer was in the past used by a man called Kaus'ika, a brahmin who fixed in yoga gave up his body in the desert.
6.8.39
tasyopari vimānena
yayau citrarathaḥ strībhir
(39) His remains were spotted by Citraratha, the king of the Ghandarvas from above in his heavenly chariot, when he one day, surrounded by many a beautiful woman, had moved in the direction where the twice-born one had died.
6.8.40
sa vālikhilya-vacanād
(40) All of a sudden he with his heavenly vehicle, his vimâna, inescapably tumbled out of the sky. Amazed about it he consulted with the Vâlikhilyas [the sages of the sun god] who advised him to collect the bones, throw them in the eastward flowing Sarasvatî and then return home after taking a bath in that river.'
6.8.41
yo dhārayati cādṛtaḥ
(41) S'rî S'uka said: 'Anyone who at the opportune moment hears about [this prayer] and carefully concentrates on it, will acquire the respect of all living beings and be delivered from all fear.
6.8.42
viśvarūpāc chatakratuḥ
(42) Indra who had performed a hundred sacrifices [see 4:9: 1], by means of this prayer that he received from Vis'varûpa conquered in battle the Asuras and enjoyed the opulence of the three worlds [see also B.G. 4: 34].'
*: This is an actual practice of Vaishnava monks living in the temple. Each morning they apply tilaka, holy clay, on different bodyparts addressing Lord Nârâyana with different mantras, thus allaying the fear and warding off the danger of facing the material world with all its opponents to the teaching. The formal âcamana mantra before sipping water goes as follows: 'om apavitrah pavitro vâ sarvâvasthâm gato 'pi vâ // yah smaret pundarîkâksham sa bahyâbhyantarah śucih // s'rî-vishnu s'rî-vishnu s'rî-vishnu'.
**: Generally, each day and each night Vedically is divided into six parts consisting of five ghathikâs of 24 minutes each. To each portion of the day of two hours there is another name of the Lord or activity for God to be respected according to these verses. The periods concern the regular hours (to the position of the sun, considered from the equator) directly after sunrise 6-8 (before breafast), early in the morning 8-10, late in the morning 10-12, at noon 12-2 (lunchtime), early in the afternoon 2-4, late in the afternoon 4-6 and the hours at dusk (after dinner) 6-8, early in the evening 8-10, late in the evening 10-12, early at night 12-2, late at night 2-4 and before dawn 4-6 (with the brâhmamuhûrta, the meditation hour between the fourth and second ghathikâ before sunrise).
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