श्रीमद्भागवतमहापुराणम् षष्ठ: स्कन्ध: सप्तम: अध्याय: राजा-उवाच - The King said - कस्य हेतो: परित्यक्ता आचार्येणात्मन: सुरा: ।
एतदाचक्ष्व भगवञ्छिष्याणामक्रमं गुरौ ॥१॥
कस्य हेतो: परित्यक्ता: for what reason were forsaken
आचार्येण-आत्मन: सुरा: by the preceptor, his own (pupils) the gods एतत्-आचक्ष्व भगवन्- this do explain, O glorious sage! शिष्याणाम्-अक्रमम् गुरौ of the pupils the transgression towards the preceptor O glorious sage do explain what was the reason for which the preceptor had forsaken his own pupils the gods, and what was the transgression of the pupils towards the preceptor?


श्री शुक उवाच - Shri Shuka said - इन्द्रस्त्रिभुवनैश्वर्यमदोल्लङ्घितसत्पथ: ।
मरुद्भिर्वसुभि रुद्रैरादित्यै: ऋभुभिरनृप ॥२॥
इन्द्र:-त्रि-भुवन-ऐश्वर्यम् Indra, by the three worlds' lordship
मद-उल्लङ्घित-सत्पथ: arrogance transgressed the virtuous path मरुद्भि:-वसुभि: रुद्रै:- by the Maruts, Vasus, Rudras, आदित्यै:-ऋभुभि:-नृप Aadityas, the Ribhus, O King! O King! Indra had transgressed the path of virtue because of his arrogance caused by his leadership of the three worlds. He was waited upon by the Maruts, Vasus, Rudras, Aadityas, and the Ribhus.


विश्वेदेवैश्च साध्यैश्च नासत्याभ्यां परिश्रित: ।
सिद्धचारणगन्धर्वैर्मुनिभिर्ब्रह्म वादिभि: ॥३॥
विश्वेदेवै:-च साध्यै:-च by the Vishvedevaas and by the Saadhyaas,
नासत्याभ्याम् परिश्रित: by the Ashwini Kumaaras, served सिद्ध-चारण-गन्धर्वै:- by the Siddhas, Chaaranas, Gandharvas, मुनिभि:-ब्रह्म वादिभि: the sages, the expositors of the Vedas He was served by the Vishvedevaas, the Saadhyaas, the Ashwini Kumaaras, the Siddhas, Chaaranas, Gandharvas, the sage who were the expositors of the Vedas.


विद्याधराप्सरोभिश्च किन्नरै: पतगोरगै: ।
निषेव्यमाणो मघवान् स्तूयमानश्च भारत ॥४॥
विद्याधर-अप्सरोभि:-च by Vidyaadharas, Apsaras, and
किन्नरै: पतग-उरगै: Kinnaras, birds and Naagas, निषेव्यमाण: मघवान् was attended upon Indra स्तूयमान:-च भारत (his) praises being sung and O Bhaarata! (Pareekshit) O Pareekshit! Indra was attended to by the Vidyaadharas, Apsaras, Kinnaras, birds and Naagas, and his praises were also sung very sweetly.


उपगीयमानो ललितमास्थानाध्यासनाश्रित: ।
पाण्डुरेणातपत्रेण चन्द्रमण्डलचारुणा ॥५॥
उपगीयमान: ललितम्-आस्थान- being sung of, in the beautiful hall
अध्यासन-आश्रित: on the throne seated पाण्डुरेण-आतपत्रेण with silver umbrella चन्द्र-मण्डल चारुणा moon orb like charming In the beautiful hall, his praises were sung, where he was seated on a throne, and had a moon orb like charming silver umbrella on his head.


युक्तश्चान्यै: पारमेष्ठ्यैश्चामरव्यजनादिभि: ।
विराजमान: पौलोम्या सहार्धासनया भृशम् ॥६॥
युक्त:-च-अन्यै: पारमेष्ठ्यै:- compiled of with other supreme royal insignia
चामर-व्यजन-आदिभि: chawries fans etc., विराजमान: पौलोम्या सह- seated shone, Paulomi's daughter (Sachi) with अर्ध-आसनया भृशम् on half throne, very much Supplied with other supreme royal insignia, like chawries, fans etc., he shone very much with Paulomi's daughter Sachi seated on half the throne.


स यदा परमाचार्यं देवानामात्मनश्च ह ।
नाभ्यनन्दत संप्राप्तं प्रत्युत्थानासनादिभि: ॥७॥
स: यदा परम-आचार्यम् he when, the great preceptor
देवानाम्-आत्मन:-च ह of the gods and of himself indeed न-अभ्यनन्दत संप्राप्तम् did not greet, having come प्रत्युत्थान-आसन-आदिभि: by arising and offering a seat etc, When he, Indra did not greet the great preceptor of the gods and also of himself, when he came in, by rising from his throne or by offering a seat…


वाचस्पतिं मुनिवरं सुरासुरनमस्कृतम् ।
नोच्चचालासनादिन्द्र: पश्यन्नपि सभागतम् ॥८॥
वाचस्पतिम् मुनि-वरम् Brihaspati, the sage scion
सुर-असुर-नमस्कृतम् by the gods and demons adored न-उच्चचाल-आसनात्-इन्द्र: did not move from the seat Indra पश्यन्-अपि सभा-आगतम् seeing though, in the court arrived When Brihaspati, the sage scion, adored by the gods and demons alike, had arrived in the court of Indra, Indra did not move from his seat inspire of having seen him coming in the court.


ततो निर्गत्य सहसा कविराङ्गिरस: प्रभु: ।
आययौ स्वगृहं तूष्णीं विद्वान् श्रीमदविक्रियाम् ॥९॥
तत: निर्गत्य सहसा from there came out suddenly
कवि:-अङ्गिरस: प्रभु: the learned Angeerasa glorious आययौ स्व-गृहम् तूष्णीम् reached (his) own house silently विद्वान्-श्रीमत्-अविक्रियाम् aware of the affluence's pride The glorious learned Angirasa, suddenly came away from there and silently reached his own house aware of the pride and arrogance caused by affluence.


तर्ह्येव प्रतिबुद्ध्येन्द्रो गुरुहेलनमात्मन: ।
गर्हयामास सदसि स्वयमात्मानमात्मना ॥१०॥
तर्हि-एव then itself
प्रतिबुद्ध्य-इन्द्र: realizing Indra गुरु-हेलनमम्-आत्मन: preceptor's disrespect by himself गर्हयामास reproached सदसि in the court स्वयम्-आत्मानम्- himself his own आत्मना by himself Then itself, Indra, realizing his disrespect towards his preceptor, there in the court himself reproached by himself of his own deed.


अहो बत ममासाधु कृतं वै दभ्रबुद्धिना ।
यन्मयैश्वर्यमत्तेन गुरु: सदसि कात्कृत: ॥११॥
अहो बत मम-असाधु Oh! Alas! my deplorable
कृतम् वै दभ्र-बुद्धिना conduct indeed by poor witted यत्-मया-ऐश्वर्य-मत्तेन in that, by me by opulence maddened गुरु: सदसि कात्कृत: preceptor in the court was belittled Oh! Alas! My deplorable conduct. The poor witted creature that I am, my preceptor was insulted in the open court by me maddened by opulence.


को गृध्येत् पण्डितो लक्ष्मीं त्रिविष्टपपतेरपि ।
ययाहमासुरं भावं नीतोऽद्य विबुधेश्वर: ॥१२॥
क: गृध्येत् पण्डित: लक्ष्मीम् who will aspire the prudent, for fortune
त्रिविष्टप-पते:-अपि the paradise lord also यया-अहम्-आसुरम् भावम् by whom, I, demonic nature नीत:-अद्य विबुधेश्वर: is taken today, the Lord of the gods Which prudent person will covet fortune even though he may be the lord of the paradise, because by whom, I the ruler of the gods have been taken to the nature of demons.


ये पारमेष्ठ्यं धिषणमधितिष्ठन् न कश्चन ।
प्रत्युत्तिष्ठेदिति ब्रूयुर्धर्मं ते न परं विदु: ॥१३॥
ये पारमेष्ठ्यम् धिषणम्- those who, on suzerain lord's throne
अधितिष्ठन् न कश्चन occupying, not ever प्रत्युत्तिष्ठेत्-इति ब्रूयु:- should rise, this say, धर्मम् ते न परम् विदु: of morality they do not the highest know Those who declare that the one who occupies the throne of the suzerain lord should not ever rise from it, they are not aware of the highest standard of morality.


तेषां कुपथदेष्टृणां पततां तमसि ह्यध: ।
ये श्रद्दध्युर्वचस्ते वै मज्जन्त्यश्मप्लवा इव ॥१४॥
तेषाम् कुपथ-देष्टृणाम् of them, the misleading guides
पतताम् तमसि हि-अध: falling, in dark indeed hell ये श्रद्दध्यु:-वच:-ते वै those who believe words they surely मज्जन्ति-अश्म-प्लवा: इव sink stone boat like Such misleading guides, themselves fall into dark hell, and those who believe their words, indeed they too sink like stone boats.


अथाहममराचार्यमगाधधिषणं द्विजम् ।
प्रसादयिष्ये निशठ: शीर्ष्णा तच्चरणं स्पृशन् ॥१५॥
अथ-अहम्-अमर-आचार्यम्- now I, gods' preceptor
अगाध-धिषणम् द्विजम् of fathomless intelligence the Braahmana प्रसादयिष्ये निशठ: शीर्ष्णा will please, guilelessly, by head, तत्-चरणम् स्पृशन् his feet touching Now, I, guilelessly, will please the Braahmana preceptor of the gods of fathomless intelligence, by touching my head at his feet.


एवं चिन्तयतस्तस्य मघोनो भगवान् गृहात् ।
बृहस्पतिर्गतोऽदृष्टां गतिमध्यात्ममायया ॥१६॥
एवम् चिन्तयत:-तस्य thus pondering his
मघोन: भगवान् गृहात् Indra's, the glorious (Brihaspati) from house बृहस्पति:-गत:-अदृष्टाम् Brihaspati went to disappearing गतिम्-आध्यात्म-मायया state by yogic power As Indra was thus pondering, the glorious Brihaspati, went into the disappearing state from his house by dint of his yogic power.


गुरोर्नाधिगत: संज्ञां परीक्षन् भगवान् स्वराट् ।
ध्यायन् धिया सुरैर्युक्त: शर्म नालभतात्मन: ॥१७॥
गुरो:-न-अधिगत: संज्ञाम् of the preceptor did not find where abouts
परीक्षन् भगवान् स्वराट् looking for the glorious Indra ध्यायन् धिया सुरै:-युक्त: reflecting mentally, with the gods together शर्म न-अलभत-आत्मन: peace did not get for himself The glorious Indra looked about everywhere for his preceptor but did not find his where abouts. Trying to reflect mentally, along with the gods, he did not get any peace of mind for himself.


तच्छ्रुत्वैवासुरा: सर्व आश्रित्यौशनसं मतम् ।
देवान् प्रत्युद्यमं चक्रुर्दुर्मदा आततायिन: ॥१८॥
तत्-श्रुत्वा-एव-असुरा: सर्वे that hearing only, the demons all
आश्रित्य-औशनसम् मतम् based on Shukraachaarya's advice देवान् प्रत्युद्यमम् चक्रु:- the gods to win over prepared दुर्मदा: आततायिन: the haughty, took up arms As the demons heard this, on the advice of their preceptor Shukraachaarya's, all the haughty ones prepared and took up arms to win over the gods.


तैर्विसृष्टेषुभिस्तीक्ष्णैर्निर्भिन्नाङ्गोरुबाहव: ।
ब्रह्माणं शरणं जग्मु: सहेन्द्रा नतकन्धरा: ॥१९॥
तै:-विसृष्ट-इषुभि:-तीक्ष्णै:- by them discharged arrows sharp
निर्भिन्न-अङ्ग-उरु-बाहव: torn limbs, thighs and arms ब्रह्माणम् शरणम् जग्मु: Brahmaa's protection went to सह-इन्द्रा: नत-कन्धरा: with Indra bowed shoulders By the sharp arrows discharged by the demons, their limbs, arms and thighs were torn. They approached Brahmaa for protection, along with Indra, with their shoulders bowed low.


तांस्तथाभ्यर्दितान् वीक्ष्य भगवानात्मभूरज: ।
कृपया परया देव उवाच परिसान्त्वयन् ॥२०॥
तान्-तथा-अभ्यर्दितान् वीक्ष्य them like that, badly afflicted seeing
भगवान्-आत्मभू:-अज: god self-born birth-less कृपया परया देव by compassion supreme Brahmaa उवाच परिसान्त्वयन् said comfortingly The self-born, birth less glorious god Brahmaa, seeing them thus badly afflicted, was moved by supreme compassion and comfortingly said to them ….


ब्रह्मा-उवाच - Brahmaa said - अहो बत सुरश्रेष्ठा ह्यभद्रं व: कृतं महत् ।
ब्रह्मिष्ठं ब्राह्मणं दान्तमैश्वर्यान्नाभ्यनन्दत ॥२१॥
अहो बत सुरश्रेष्ठा: Oh! Alas! O scions of gods!
हि-अभद्रम् व: कृतम् महत् indeed misconduct by you was done great ब्रह्मिष्ठम् ब्राह्मणम् दान्तम्- the Brahman realized Braahmana, self-disciplined, ऐश्वर्यात्-न-अभ्यनन्दत by effluence did not welcome Oh! Alas! O scions of god! Indeed a most grave misconduct was done by you, in that, a Braahmana, who has realised his identity with Brahman, and who is self-disciplined, was not welcomed by you due to arrogance generated by effluence.


तस्यायमनयस्यासीत् परेभ्यो व: पराभव: ।
प्रक्षीणेभ्य: स्ववैरिभ्य: समृद्धानां च यत् सुरा: ॥२२॥
तस्य-अयम्-अनयस्य- of that this misbehaviour
आसीत् परेभ्य: व: पराभव: was by others, your defeat प्रक्षीणेभ्य: स्व-वैरिभ्य: weak own enemies समृद्धानाम् च यत् सुरा: of effluence are and that the gods Of that misbehaviour of yours is this result, that at the hands of your own weak enemies, you the effluent gods have suffered defeat.


मघवन् द्विषत: पश्य प्रक्षीणान् गुर्वतिक्रमात् ।
सम्प्रत्युपचितान् भूय: काव्यमाराध्य भक्तित: ।
आददीरन् निलयनं ममापि भृगुदेवता: ॥२३॥
मघवन् द्विषत: पश्य O Indra! the enemies look at
प्रक्षीणान् गुरु-अतिक्रमात् weak by preceptor's disrespect सम्प्रति-उपचितान् भूय: now having propitiated, again काव्यम्-आराध्य भक्तित: Shukraachaarya's worshiped with devotion आददीरन् निलयनम् (may) snatch abode मम-अपि भृगु-देवता: mine also, of whom Bhrigu is the lord O Indra! Look at these enemies of yours, who were weak for having disrespected their preceptor. Now having propitiated and worshipped Shukraachaarya's, with devotion, they, who have Bhrigu (Shukraachaarya's, scion of Bhrigu race) as their lord, have regained strength, that they may even snatch my abode.


त्रिविष्टपं किं गणयन्त्यभेद्यमन्त्रा भृगूणामनुशिक्षितार्था: ।
न विप्रगोविन्दगवीश्वराणां भवन्त्यभद्राणि नरेश्वराणाम् ॥२४॥
त्रिविष्टपम् किम् गणयन्ति- heaven do not count
अभेद्य-मन्त्रा: of impenetrable secrets भृगूणाम्-अनुशिक्षित-अर्था: of the Bhrigu's (clan, Shukraachaarya's) taught principles न विप्र-गोविन्द-गवि- not, of the Braahmanas, Lord Vishnu, cows ईश्वराणाम् भवन्ति-अभद्राणि as masters happen evil नरेश्वराणाम् of the kings They, the demons who were taught the principles by the scion of Bhrigu race, Shukraachaarya's, hold them as secrets which cannot be penetrated. No evil can happen to the kings who consider the Braahmanas, Lord Vishnu and the cows as their masters, and they hold heavens of no account.


तद् विश्वरूपं भजताषु विप्रं तपस्विनं त्वाष्ट्रमथात्मवन्तम् ।
सभाजितोऽर्थान् स विधास्यते वो यदि क्षमिष्यध्वमुतास्य कर्म ॥२५॥
तत् विश्वरूपम् भजत- therefore to Vishvaroopa resort to
आषु विप्रम् तपस्विनम् soon, the Braahmana, the ascetic, त्वाष्ट्रम्-अथ-आत्मवन्तम् Twashta's son and self-controlled सभाजित:-अर्थान् respectfully treated, desires स: विधास्यते व: यदि he will accomplish, you all क्षमिष्यध्वम्-उत-अस्य कर्म if excuse, indeed his doings Therefore, you must soon resort to Vishvaroopa, the ascetic Braahmana, and the self-controlled son of Twashtaa. If respectfully treated, he will accomplish your desires, if, of course, you all excuse his doings.


श्री शुक उवाच - Shree Shuka said - त एवमुदिता राजन् ब्रह्मणा विगतज्वरा: ।
ऋषिं त्वाष्ट्रमुपव्रज्य परिष्वज्येदमब्रुवन् ॥२६॥
ते एवम्-उदिता: राजन् they, thus told, O King!
ब्रह्मणा विगत-ज्वरा: by Brahmaa, relieved of anxiety ऋषिम् त्वाष्ट्रम्-उपव्रज्य the seer, son of Twashtaa, approached, परिष्वज्य-इदम्-अब्रुवन् and embracing, this said O King! They, thus told by Brahmaa, were relieved of their anxiety. They approached Twashta's son, the seer, Vishvaroopa and embracing him said this …..


वयं तेऽतिथय: प्राप्ता आश्रमं भद्रमस्तु ते ।
काम: सम्पाद्यतां तात पितृणां समयोचित: ॥२७॥
वयम् ते-अतिथय: प्राप्ता: we, your guests have come
आश्रमम् भद्रम्-अस्तु ते to (your) hermitage, may well be of you काम: सम्पाद्यताम् तात desires accomplish, O Son! पितृणाम् समय-उचित: of uncles, in time proper O Son! We have come to your hermitage as your guests. May all be well with you. Do accomplish our desires, your uncles, in proper time.


पुत्राणां हि परो धर्म: पितृशुश्रूषणं सताम् ।
अपि पुत्रवतां ब्रह्मन् किमुत ब्रह्मचारिणाम् ॥२८॥
पुत्राणाम् हि पर: धर्म: of the sons indeed is supreme duty
पितृ-शुश्रूषणम् सताम् to parents serve of the virtuous अपि पुत्रवताम् ब्रह्मन् even of those having sons, O Brahman! किम्-उत ब्रह्मचारिणाम् what of the celibate O Brahman! It is the supreme duty of the virtuous sons to serve the parents, more so if they have sons of their own. What to say of the celibates.


आचार्यो ब्रह्मणो मूर्ति: पिता मूर्ति: प्रजापते: ।
भ्राता मरुत्पतेर्मूर्तिर्माता साक्षात् क्षितेस्तनु: ॥२९॥
आचार्य: ब्रह्मण: मूर्ति: preceptor is Brahmaa's image
पिता-मूर्ति: प्रजापते: father is image of Prajaapati भ्राता मरुत्पते:-मूर्ति:- brother is Indra's image माता साक्षात् क्षिते:-तनु: mother is direct earth incarnate A preceptor is an image of Brahmaa, a father is an image of Prajaapati, brother is an image of Indra and mother is direct incarnate of Earth.


दयाया भगिनी मूर्तिर्धर्मस्यात्मातिथि: स्वयम् ।
अग्नेरभ्यागतो मूर्ति: सर्वभूतानि चात्मन: ॥३०॥
दयाया भगिनी मूर्ति:- of compassion is sister the image
धर्मस्य-आत्मा-अतिथि: स्वयम् of virtue the incarnation, is guest himself अग्ने:-अभ्यागत: मूर्ति: of fire is, chance visitor the image सर्व-भूतानि च-आत्मन: of all beings and Supreme Self A sister is the image of compassion, a guest is an incarnation of virtue itself, a chance visitor is the image of sacred fire and all the beings are the Supreme Self incarnate.


तस्मात् पितृणामार्तानामार्तिं परपराभवम् ।
तपसापनयंस्तात सन्देशं कर्तुमर्हसि ॥३१॥
तस्मात् पितृणाम्-आर्तानाम्- therefore, of parents distressed
आर्तिम् पर-पराभवम् the discomfort of enemies' defeat तपसा-अपनयन्-तात by asceticism dispel, O Son! सन्देशम् कर्तुम्-अर्हसि bidding to do are capable Therefore, O Son! of we the distressed parents, do dispel the discomfort due to the defeat by the enemies, by your asceticism. You are capable to do our bidding.


वृणीमहे त्वोपाध्यायं ब्रह्मिष्ठं ब्राह्मणं गुरुम् ।
यथाञ्जसा विजेष्याम: सपत्नांस्तव तेजसा ॥३२॥
वृणीमहे तु-उपाध्यायम् appoint, indeed as preceptor
ब्रह्मिष्ठम् ब्राह्मणम् गुरुम् established in Brahman, Braahmana the teacher यथा-अञ्जसा विजेष्याम: so that easily may win सपत्नान्-तव तेजसा the enemies, by your glory You are established in Brahman, are a Braahmana and a teacher, so we appoint you as the preceptor so that we may easily win over the enemies by your glory.


न गर्हयन्ति ह्यर्थेषु यविष्ठाङ्घ्र्यभिवादनम् ।
छन्दोभ्योऽन्यत्र न ब्रह्मन् वयो ज्यैष्ठ्यस्य कारणम् ॥३३॥
न गर्हयन्ति हि-अर्थेषु not demeaning, indeed in self interest
यविष्ठ-अङ्घ्रि-अभिवादनम् youngers' feet bowing at छन्दोभ्य: अन्यत्र न ब्रह्मन् of the Vedas, besides anything not, O Brahman! वय: ज्यैष्ठ्यस्य कारणम् age of seniority is criterion In meeting ones own ends, it is not demeaning to bow at ones youngers' feet, because, besides having the knowledge of the Vedas there is no criterion for seniority of age.


ऋषि:-उवाच The sage (Shuka) said - अभ्यर्थित: सुरगणै: पौरोहित्ये महातपा: ।
स विश्वरूपस्तानाह प्रसन्न: श्लक्ष्णया गिरा ॥३४॥
अभ्यर्थित: सुरगणै: requested by the hosts of gods
पौरोहित्ये महातपा: for presiding priest-hood, the great ascetic स: विश्वरूप:-तान्-आह he, Vishvaroopa, to them said, प्रसन्न: श्लक्ष्णया गिरा pleased in a soothing voice He, Vishvaroopa, thus requested by the hosts of gods to accept for their presiding priest-hood, was delighted and said to them in soothing words.


विश्वरूप उवाच - Vishvaroopa said - विगर्हितं धर्मशीलैर्ब्रह्मवर्च उपव्ययम् ।
कथं नु मद्विधो नाथा लोकेशैरभियाचितम् ।
प्रत्याख्यास्यति तच्छिष्य: स एव स्वार्थ उच्यते ॥३५॥
विगर्हितम् धर्म-शीलै:- condemned by the virtuous
ब्रह्मवर्च उपव्ययम् of spiritual glory the loss कथम् नु मद्-विध: नाथा: how indeed, me like, O Masters! लोकेशै:-अभियाचितम् by the guardians of the spheres requested प्रत्याख्यास्यति तत्-शिष्य: will respond, of your student स: एव स्वार्थ उच्यते that alone is self interest called O Masters! Though priest-hood is condemned by the virtuous as a loss to spiritual glory, how will I a student of you all, the guardians of the spheres, respond to the request made by you? For obedience alone is called self interest.


अकिञ्चनानां हि धनं शिलोञ्छनं तेनेह निर्वर्तितसाधुसत्क्रिय: ।
कथं विगर्ह्यं नु करोम्यधीश्वरा: पौरोधसं हृष्यति येन दुर्मति: ॥३६॥
अकिञ्चनानाम् हि धनम् of the destitute (like me), indeed wealth is
शिलोञ्छनम् the scattered grains in the fields तेन-इह निर्वर्तित by that here is accomplished साधु-सत्क्रिय: of the noble the activities कथम् विगर्ह्यम् why condemned नु करोमि-अधीश्वरा: surely will do, O Suzerain lords! पौरोधसम् हृष्यति येन priest hood is happy by which दुर्मति: is a fool O Suzerain lords! The wealth of the destitute, like me, are the scattered grains gathered from the fields. By those alone I perform the duties of a noble householder. Why should I accept the condemned priest-hood? Those who are happy with that are fools.


तथापि न प्रतिब्रूयां गुरुभि: प्रार्थितं कियत् ।
भवतां प्रार्थितं सर्वं प्राणैरर्थैश्च साधये ॥३७॥
तथा-अपि न प्रतिब्रूयाम् yet will not decline
गुरुभि: प्रार्थितम् कियत् by elders requested this little भवताम् प्रार्थितम् सर्वम् by you all asked for, all प्राणै:-अर्थै:-च साधये with my life and self-interests, will accomplish Yet, I will not decline the little that you have asked for. Even at the cost of my life and my self-interests, I will accomplish all that which you have requested for.


श्री शुक उवाच - Shree Shuka said - तेभ्य एवं प्रतिश्रुत्य विश्वरूपो महातपा: ।
पौरोहित्यम् वृत: चक्रे परमेण समाधिना ॥३८॥
तेभ्य: एवम् प्रतिश्रुत्य to them, thus promised
विश्वरूप: महातपा: Vishvaroopa, the great ascetic पौरोहित्यम् वृत: चक्रे priest-hood duty conducted परमेण समाधिना with supreme diligence Having thus promised, the great ascetic Vishvaroopa, conducted the duty of priest-hood with supreme diligence.


सुरद्विषां श्रियं गुप्तामौशनस्यापि विद्यया ।
आच्छिद्यादान्महेन्द्राय वैष्णव्या विद्यया विभु: ॥३९॥
सुरद्विषाम् श्रियम् गुप्ताम्- the gods' enemies, the demon's fortune, secret
औशनस्य-अपि विद्यया by Shukraachaarya's also prayer आच्छिद्य-आदात्-महेन्द्राय snatched and gave to Indra वैष्णव्या विद्यया विभु: by the directed to Vishnu prayer, by all powerful (Vishvaroopa) The fortune of the demons, the enemies of the gods, was secretly protected by the prayers taught to them by Shukraachaarya's. That fortune was snatched by the extraordinary powerful Vishvaroopa, by a prayer directed to Lord Vishnu.


यया गुप्त: सहस्राक्षो जिग्येऽसुरचमूर्विभु: ।
तां प्राह स महेन्द्राय विश्वरूप उदारधी: ॥४०॥
यया गुप्त: सहस्राक्ष: by which was protected Indra
जिग्ये-असुर-चमू:-विभु: and won the demons' army, the powerful ताम् प्राह स: महेन्द्राय that (prayer) told he, to Indra विश्वरूप: उदारधी: Vishvaroopa, noble-minded The prayer by which Indra was protected and won the demons' army, that prayer the noble minded all powerful Vishvaroopa told to Indra.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां षष्ठे स्कन्धे सप्तम: अध्याय: ॥७॥ Thus ends the seventh discourse, in Book Six of the great and glorious Bhaagavata-Puraana.