Ambarīṣa Mahārāja Offended by Durvāsā Muni

The Fourth Chapter tells the story of Nabhaga and Ambarīṣa, how a demon arose from Durvāsā’s hair and how Durvāsā was burned by the cakra. Nabhaga’s son was Nābhāga. His brothers gave this youngest, learned brother, his father as his share of property, when he returned from brahmacārī life. There was no property to give. Thinking he had taken lifelong brahmacārya, they had already divided their father’s property before he returned.

This verse describes their conversation. Nābhāga asked, “O brothers! What have you allotted to me as my share of the property? The brothers said, “Hearing that you renounced, we did not leave you a share. Now however, we have your father. We will give you your father as your share. Please take your father who earns all wealth.” He went to the father and said, “O father! My elder brothers have given you to me as my share of wealth. You have become my share.” Another version has kim mamāryās tatābhāḍkṣuḥ: “O father, why have they given you to me, saying that they owned you. Why did my brothers give you to me?” The father said, “O son for whom I have affection! Do not believe their words. I am not a property that can be enjoyed.”

“Since I am a simple person, I cannot go to those brothers again.” Out of affection I will explain a method by which you can maintain a living. A six day sacrifice is being performed. O learned son! On every sixth day, when performing the actions, though they are intelligent, they will become bewildered concerned certain verses.

Go to those great souls and recite two Vedic hymns pertaining to Vaiśvadeva. When the great sages have completed the sacrifice and are going to Svarga, they will give you the remnants of the money they have received from the sacrifice. Therefore, go there immediately." Nābhāga, did as his father advised, and the great sages of the Aḍgirā dynasty gave him all their wealth and then went to Svarga.

Recite the two verses idam itthaṁ raudram and ye yajñena dakṣinayā. Svar yantaḥ means “going to Svarga.” The last sentence is Śukadeva’s statement.

The dark person was Śiva. Or it can mean Śiva who always saw Kṛṣṇa internally. Vāstukam means an article pertaining to the sacrifice.

Nābhāga (mānavaḥ) said “This belongs to me.” The question should be asked to your father concerning our dispute. The last sentence is Śukadeva’s statement.

The father spoke. Dakṣādhvare uccheṣana-bhāgaḥ vai rudre: in the Dakṣa sacrifice the remnants belong to Śiva. However, everything belongs to him, what to speak of the remnants of the sacrifice.

Bowing my head (verb should be supplied), I please you.

Śiva spoke. This conversation is famous in the śruti. Vahvṛca-brāhmaṇa says nābhāge diṣtām śaṁsati: he spoke teachings to Nābhaga.

The verb “attains” should be supplied.

Though cursed by a brāhmaṇa he could not be injured. This means uttering fiery words like a thunderbolt: “May this burn you up, since its effect is unavoidable.”

I wish to hearing the story (word should be supplied) of Ambarīṣa.

Śukadeva Gosvāmī said: Mahārāja Ambarīṣa, the most fortunate personality, achieved the rule of the entire world, consisting of seven islands, with inexhaustible, unequaled wealth and power on earth, rarely attained by humans. But understanding that the power was destructible, he considered it all to be as worthless as a dream, because of which man falls into ignorance.

Having attained power rare for humans, he considered it all as if it were something to be praised only in a dream, because he knew that power was destructible. From attachment to that power and wealth man falls into ignorance.

By that high prema, he considered the whole world to be like stone.

pādau hareḥ kṣetra-padānusarpaṇe

śiro hṛṣīkeśa-padābhivandane

kāmaṁ ca dāsye na tu kāma-kāmyayā

yathottamaśloka-janāśrayā ratiḥ

Mahārāja Ambarīṣa always engaged his mind in meditating upon the lotus feet of Kṛṣṇa, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Kṛṣṇa or about Kṛṣṇa. He engaged his eyes in seeing the deity of Kṛṣṇa, Kṛṣṇa's temples and Kṛṣṇa's places like Mathurā and Vṛndāvana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasī offered to the Lord, and he engaged his tongue in tasting the Lord's prasāda. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, without desiring material enjoyment, in order to develop rati as possessed by great devotees.

Three verses describe his sādhana for producing prema. The verb is cakāra. Just as a king engages his servants in his kingdom, wherever Ambarīṣa engaged his mind and senses, there the mind and senses would go, taking the order on their heads. The sovereignty of the king was extraordinary. He engaged his ears in the excellent topics of the Lord and his devotees (sat), not in jñāna or karma. He engaged his eyes in seeing the forms of the Lord as well as the temples, the abodes such as Mathurā, and the devotees (ālaya). He engaged his nose in the fragrance of the tulasī which was offered to the lotus feet of the Lord. He engaged his tongue in the food offered to the Lord. He engaged his feet in repeatedly going to the places such as Mathurā and the temples of the Lord. He engaged his head in bowing down to the Lord and the devotees. He engaged his desire in being the servant of the Lord, not with a desire for material enjoyment. The instrumental case of kāma-kāmyayā means the locative case. Why did he do this? He did it so that he could somehow develop rati without material desire, such as possessed by Prahlāda and others.

Always offering his devotion actions with rati, using his mind and senses (sarvātma-bhāvam) to the supreme Lord Kṛṣṇa, whose worship is superior to jñāna and austerity (adhiyajñe), he ruled the world taught by devotee brāhmaṇas who said, “Worship the Lord twenty-four hours a day with all your senses and mind and assign the task of ruling the world to competent representatives.”

Therefore performance of sacrifices obligatory for a king he had performed by representatives as did Bharata. He had sacrifices performed with gifts and all aḍgas as required by a king for prosperity by Vasiṣṭha and others in the desert (dhanvani) facing the current of the Sarasvatī River. He himself, at a distant place, in his palace, engaged in worshipping the Lord with concentration.

They were equivalent to devatās. One cannot say that the devatās are unique because their eyes do not blink. At these sacrifices the assembly stood with unblinking eyes also at seeing the extraordinary sacrifices.

The citizens of his kingdom did not want Svarga. Did they get greater material enjoyment that on Svarga? No, they were engaged in hearing and chanting the glories of the Lord.

Though the citizens had greater enjoyment than Svarga, they were not attached to it. The enjoyments did not swell the bliss of his citizens. The enjoyment surpassed that of Svarga completely (svārajya). Or the place was endowed with bliss superior to the bliss of liberation, rare even for Siddhas. The reason is given. The citizens are described. The enjoyments did not make them blissful because (yat) they saw Mukunda in their hearts. This all happened because of the influence of Ambarīṣa. Another version has paribhāvitān. Then it modifies the citizens. Another version has yam. This would refer to Ambarīṣa.

Tapas or austerity refers to giving up enjoyment, tolerating difficulties of the body, by cleaning the temple, carrying water pots to the Lord, and serving Vaiṣṇavas. Svadharmena modifies bhakti-yogena since the word ca is not used to indicate another item and since Ambarīṣa practiced pure bhakti without karma. His pure bhakti will be described in the next verses.

“How could he defeat enemies if he acted in this way?” The Lord protected him in order that his bhakti would not be disturbed.

By showing his devotion to the Ekadaśī vow, he shows Ambarīṣa’s steady bhakti.

Though he observed Ekadaśī vow throughout life, he desires to perform Ekadaśī at Mathurā for a year. Three nights fasting means fasting completely on Ekadaśī and not eating on the Daśamī or Dvādaśī except the permitted amount.

Following the regulative principles of major bathing ceremony, Mahārāja Ambarīṣa bathed the deity of Lord Kṛṣṇa with all paraphernalia, and then worshipped the deity with fine clothing, ornaments, fragrant flower garlands and other paraphernalia with great attention and devotion. He also worshiped the greatly fortunate, self-satisfied brāhmaṇas.

He bathed the deity using all ingredients such as sarvauṣadhi. Ākalpaiḥ means “with ornaments.” Tad-gatāntara-bhāvena means “with a concentrated mind.”

labdha-kāmair anujñātaḥ

pāraṇāyopacakrame

tasya tarhy atithiḥ sākṣād

durvāsā bhagavān abhūt

Thereafter, Mahārāja Ambarīṣa gave the brāhmaṇas and others who arrived at his house six hundred million nicely dressed, young, beautiful cows with full milk bags, whose horns were covered with gold plate and whose hooves were covered with silver plate. After feeding all the brāhmaṇas to full satisfaction with tasty foods, with their permission, he was about to observe the end of Ekādaśī by breaking the fast. Exactly at that time, however, powerful Durvāsā appeared as an uninvited guest.

Ṣaṭ nyarbudāni means six hundred million.

Bṛhat means Brahman.

The King said: "To transgress the laws of respectful behavior toward the brāhmaṇas is certainly a great offense. On the other hand, if one does not observe the breaking of the fast within the time of Dvādaśī, there is a flaw in one's observance of the vow. Therefore, I shall break the fast by drinking water so that I can have auspiciousness of the vow and also not be touched by irreligion. The brāhmaṇas say that drinking water is eating and not eating.”

Since it is a fault to insult the brāhmaṇa by eating and also a fault not to break the fast on Dvadaśī, you should tell me what can be done so that I obtain auspiciousness and do not break dharma. Seeing the brāhmaṇas silent, unable to resolve the issue, he considered the issue himself and made a decision. O brāhmaṇas! I will drink water. Thus on the Dvadaśī I will have eaten. Since water is not considered food, I will not have eaten, and thus will not have insulted the brāhmaṇa. Śruti also says ap ‘śnāti tannaivāśitam naivānaśitam: taking water is both eating and not eating.

Prayacaṣṭa means “he waited.”

There is another meaning to Durvāsā’s words. Nṛśaṁsasya means “of Ambarīṣa who is praised by all people.” Śriyonmattasya means “of Ambarīṣa who is not intoxicated with wealth.” Abhaktasya means “of Ambarīṣa, to whom no devotee can compare.” Īśa-māninaḥ means “of Ambarīṣa who gives regard to the Lord” since he did not transgress the Dvadaśī. Or it can mean “of Ambarīṣa who is respected by Indra and others.” Vyatikramam can also mean “having not transgressed dharma” since the affix vi can mean “without.”

Adattvā bhuktavān can mean “having eaten he has not eaten.” Thus I will show the uselessness of producing a demon from my hair for not transgressing the Dvadaśī or disrespecting a brāhmaṇa. I will show that the Lord’s cakra can burn whatever powers I have, that no one can save a person from the cakra’s wrath except the devotee, and the Lord’s censure of brāhmaṇas like me who are brahmavādis.

Tasmai means “in order to kill him.”

Ambarīṣa thought, “I should not counteract the power of a brāhmaṇa. I should just tolerate it.” Thus he did not move.

The cakra burned the demon. “Did the cakra destroy the demon upon the request of the King for his protection?” No, on seeing his devotee whose nature was not to harm even those who intended to cause him harm, and who was simply beginning to worship the Lord, the Lord himself had previously ordered his cakra to protect him out of his affection for his devotee. “O cakra! When there is danger to Ambarīṣa’s life, then you should kill the person attacking him.” Pāvakaḥ mean a forest fire.

Seeing that the cakra had burned up the demon and was coming to burn him, Durvāsā fled.

Anaṣaktam means it was as if attached to his back.

Durvāsā was seeking shelter (araṇam).

Lord Brahmā said: At the end of my life when the pastimes of the Lord come to an end, Lord Viṣṇu, through time, by a movement of his eyebrows, vanquishes the entire universe, including our places of residence. I, Lord Śiva, as well as Dakṣa, Bhṛgu and Prajāpatis, and also the rulers of the living entities, and the rulers of the devatās—all of us surrender to Viṣṇu, whose orders we carry on our heads for the benefit of all living entities.

The Lord who has the form of time, at the time of two parārdhas, destroys the universe through time. Surrendered, we carry his order on our heads so that the worlds may benefit. Therefore I cannot protect you, since you have offended his devotee.

The universes (kośāḥ), which are coverings on the jīva and even Brahmā, are created and destroyed within the Supreme Lord. In those universes we who think we are controllers of the planets wander around bewildered.

tasya viśveśvarasyedaṁ

śastraṁ durviṣahaṁ hi naḥ

tam evaṁ śaraṇaṁ yāhi

haris te śaṁ vidhāsyati

I, Sanat-kumāra, Nārada, the most revered Lord Brahmā, Kapila, Vyāsadeva, Devala, Yamarāja, Āsuri, Marīci and many saintly persons headed by him, as well as many others who have achieved perfection, though knowing everything, do not know the māyā of the Lord since we are covered by māyā. This cakra is intolerable even to us. Go to the Supreme Lord. He will create auspiciousness.

“How can you who are omniscient be bewildered?” Though we know everything (pāradarśinaḥ) we do not know the Lord’s māyā.

Durvāsā was disappointed. “O Śiva! My pride in my powers has gone to hell. No one, not even Brahmā can save me. I had the hope that Śiva, my deity, would protect me. That has been a failure. Now, in order to save my life I must go to Viṣṇu, by whose devotee I have ended up in such a disastrous condition. So much for my shame and life airs!” In this way he despaired.

Protect me (mā).

Agham means offense. Apacitam means counteraction.

Just as Brahmā and Śiva cannot save you because they are dependent on me, so I also am dependent, and cannot save you. “You become dependent on your devotees by your nature but this is not desired by the devotees. You are thus independent.” That is true, I am independent, but by my will I become dependent on my devotees, because I cannot give up my various sentiments towards them. This is expressed by the word iva. “But seeing my suffering, you do not become compassionate.” That is true. I do not have such a quality in my mind. My heart is controlled by the best devotees without desire even for liberation. Seeing that liberation which I want to give them is not attractive to them, I forcefully give my own heart. Accepting that, they make that one with their own hearts and fix it there with devotion. Therefore my mercy exists in their mercy. The Lord’s mercy follows the mercy of the devotees. This is well known to all people and is known to you. Those protected by the devotees are dear to me, what to speak of the devotees themselves. O ignorant brāhmaṇa! Do you not consider this?

“How much are the devotees your object of affection?” Listen. I am called ātmārāma because I enjoy. But I do not desire that enjoyment (ātmānam) without the devotees. More than my own bliss from my svarūpa, I desire the bliss of the svarūpa of my devotees. Though both of us have spiritual forms, but the mature forms of the spiritual function called mercy exists in the bhakti within the devotee, since it is the essence of the cit-śakti, gives bliss even to my svarūpa, and attracts my svarūpa. I eternally possess my six great qualities but, without the devotees, I consider these to be barren. I am the one object (gatiḥ) of those devotees.

“You are affectionate to brāhmaṇas. Therefore do not ignore me, a brāhmaṇa.” That is true. But how can I ignore the devotees? I will have to give them up automatically if I protect you who offended the devotee. That is expressed in this verse. For me, the devotees have given up attachment to wife and children, objects of affection, difficult to give up. What have you, a brāhmaṇa, given up? Please tell me. You cannot say that Ambarīṣa did not give up anything. When you engaged the demon to kill him, he did not move a step, since he did not consider his body important. But you, who prayed to Brahmā and Śiva for protection, ran all over the universe to protect your body, though you are an ātmārāma with complete detachment. I know the true value of him and you. What else should I tell you, such a fool?

I am hard to control (durvaśa) by Brahmavādīs like you, Durvāsā, but I am controlled by the devotees. Since their hearts are fixed in me, they are without material desire (sādhavaḥ), and see others suffering as their own (sama-darśanāḥ).

This verse shows their high position because of their lack of material desire. Though these types of liberation are achieved (pratītam) automatically, they do not desire them. These types of liberation are not destroyed by time, whereas other things such as attaining Brahmaloka are destroyed.

Though I want to give you the suitable result for causing pain to my devotee, I do not do so. Understand that this is because I am affectionate to brāhmaṇas. That is expressed in this verse. The devotees are my heart: you, who wanted to afflict my Ambarīṣa, have afflicted my heart. “If I have offended you then I fall at your feet for forgiveness.” I am the devotees’ heart: when the devotee’s heart is pleased, I am pleased. Go to Ambarīṣa and please him. “But he invited me and then did not feed me, and instead he ate. Do you not see his fault?” They do not know anything except me. Ambarīṣa does what I desire him to do. “Therefore I ask you. Please reply. Between a brāhmaṇa and a Dvadaśī, which is more respectable as dharma?” Please go. Ask Ambarīṣa. He will teach you, since you are so ignorant of the conclusions of the scriptures on dharma. Do not have any shame about this. I also have no knowledge. I do not know anything more than they do. Since the śruti says that drinking water is both eating and not eating, Ambarīṣa has equally respected the brāhmaṇa and the Dvadaśī. But you are ignorant. You do not know that. This is hinted. And he had not ask Ambarīṣa about this, in order that he could understand the superiority of bhakti concerning the Dvādaśī over all dharma, by showing him the result of his actions.

I will clearly tell you the method of deliverance. Please listen. Go to Ambarīṣa whom you cursed in order to kill. He is merciful and will save you. No one else can. You should not think that Ambarīṣa will harm you since he is a devotee (sādhuṣu).

“How is it possible that a kṣatriya like Ambarīṣa is capable of delivering me, endowed with austerity and knowledge?” Austerity and knowledge cannot exist in you, since you are not qualified. Rather they become the opposite. Knowledge and austerity in a person of bad conduct produce opposite results.

Thus ends the commentary on the Fourth Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.