FolioCorpusŚrīmad-Bhāgavatam

9.5 · Durvāsā Muni's Life Spared

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Book Bhagavata Canto 9 · D.R.A.G
D Durvasa And Ambarish SB 9.1–9.5 · 11 sub-topics Open on bhagavata.keshavaswami.com ↗
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D – Durvasa and Ambarish (1-5) Ambarish Maharaja worshipped Lord Krishna in a multitude of ways and displayed a unique intensity of spiritual absorption. When his life was threatened by a fiery demon created by Durvasa Muni, he remained entirely undisturbed. To punish Durvasa for his harshness, Lord Vishnu released His Chakra to kill him, and the sage had to literally ‘run for his life.’ After being chased around the universe, Durvasa realised the only recourse was to beg for Ambarish’s forgiveness. The Lord cannot tolerate any offence to His devotees, who are more dear to Him than His own life. These chapters thus describe the Surya Vamsa (descendants of the sun-god, Vivasvan).

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D – Durvasa and Ambarish (1-5)

D – Durvasa and Ambarish (1-5) Ambarish Maharaja worshipped Lord Krishna in a multitude of ways and displayed a unique intensity of spiritual absorption. When his life was threatened by a fiery demon created by Durvasa Muni, he remained entirely undisturbed. To punish Durvasa for his harshness, Lord Vishnu released His Chakra to kill him, and the sage had to literally ‘run for his life.’ After being chased around the universe, Durvasa realised the only recourse was to beg for Ambarish’s forgiveness. The Lord cannot tolerate any offence to His devotees, who are more dear to Him than His own life. These chapters thus describe the Surya Vamsa (descendants of the sun-god, Vivasvan).

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Durvasa Forgiven

D – Durvasa and Ambarish (1-5) Durvasa Forgiven Chapter 5 Durvasa humbly fell at the feet of Ambarish, who was somewhat embarrassed by the sage’s surrender. The King fervently prayed for Sudarshan’s withdrawal, and Durvasa Muni was mercifully spared. Feeling unlimitedly grateful, Durvasa praised Ambarish’s character, amazed at how he was able to overlook all his offences without any grudge whatsoever. Ambarish then served Durvasa Muni with great devotion and finally accepted his own prasadam , having fasted for the entire year that Durvasa was being chased! In his later years, Maharaja Ambarish divided all his property among his sons and retired to the bank of Manasa-sarovara to spiritually immerse himself.

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Durvasa Offends Ambarish

D – Durvasa and Ambarish (1-5) Durvasa Offends Ambarish Chapter 4 Another son of Manu was Nabhaga, whose son was Naabhaaga. Due to his absence from the kingdom, he did not receive any of his father’s property. His father, Nabhaga, later guided him on how to obtain wealth from a sacrifice conducted by the descendants of Angira. Naabhaaga had a son named Ambarish, who became famous as a great devotee. Though a fabulously wealthy emperor, Ambarish Maharaja was constantly engaged in devotional service, uninterested in material enjoyment or even liberation. He engaged all his physical and mental faculties in serving the Lord with enthusiasm and, though responsible for the state administration, was an exemplar of pure devotion. The Lord was so pleased with Him that He arranged for the Sudarshan Chakra to always protect him. Once, on a dvadasi day (the day after the ekadasi fasting day), Ambarish was about to break his fast when the great mystic Durvasa Muni suddenly appeared. Ambarish invited his unannounced guest to eat, and Durvasa agreed, but first went to bathe in the Yamuna. Ambarish now faced a dilemma. Durvasa Muni had not returned from his bath, yet the prescribed time for breaking the fast was now upon him. He didn’t want to miss that auspicious time, but neither did he want to eat before serving his guest. To resolve the situation, the sages advised him to drink some water, since this would avoid any violation on both counts; to drink water is to simultaneously eat and not eat. By his mystic power, Durvasa Muni immediately discovered that Ambarish had broken his fast. Without understanding the situation, Durvasa Muni, in a fit of anger, fashioned a ferocious demon to kill Ambarish. In response, the Lord’s lethal Chakra immediately intervened to protect His devotee, vanquishing the fiery demon and chasing Durvasa Muni all over the universe. Powerless to counteract it himself, unsuccessful in enlisting the help of the demigods, and seeing no other recourse, Durvasa surrendered to Narayana in desperation. “I am an offender” he admitted, “Please protect me!” In a series of exquisite verses, the Lord expressed the intense love He has for His devotees, explaining how they know nothing but Him, and He knows nothing but them. The Lord advised Durvasa Muni to seek pardon from Ambarish, for only then would he be redeemed.

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Dynasty of Vaivasvata Manu

D – Durvasa and Ambarish (1-5) Dynasty of Vaivasvata Manu Chapters 1,2,3 After Sukadeva Goswami described Satyavrata, he mentioned that the King reappeared as Vaivasvata Manu (Sraddhadeva). [ 27 ] He then delineated the dynasty of Manu, elaborating on certain individuals within it. Ila (Sudyumna): Devoid of a son, Vaivasvata Manu was guided by Vasistha to perform a sacrifice ( yajna ). During the yajna , however, Vaivasvata Manu’s wife, Sraddha, requested a daughter. When a daughter (Ila) was born, Vasistha prayed that she become a man, and she thus became Sudyumna. Once, when Sudyumna entered a forest which was cursed by Siva, he and his associates all mystically turned into women. After that incident, Sudyumna (Ila) united with Budha and had a son named Pururava. Seeing this astonishing series of events, Vasistha intervened, and with the help of Siva, Sudyumna received the benediction that he would live one month as a woman and one month as a man. He regained his kingdom, had three sons, and eventually entrusted everything to Pururava and retired to the forest. Prsadhra: Still desirous of sons, Vaivasvata Manu begot ten more, one of whom was Prsadhra. Though he was dedicated to protecting cows, one day, while driving away a fierce tiger who had come to attack, he accidentally killed a cow instead of the tiger. He was cursed by his guru to become a sudra , but overcame it through bhakti-yoga and went back to Godhead. Saryati: Once, another son of Manu, Saryati, accompanied his daughter, Sukanya, to the asrama of Cyavana Muni. There, Sukanya saw two luminous substances in the earth and pierced them, unaware that they were the muni’s eyes. Begging forgiveness, Saryati offered his daughter in marriage, and she indeed became an ideal wife. Later, the aged Cyavana Muni was rewarded his lost youth by the Asvini Kumaras. In Saryati’s dynasty comes Revati, the wife of Balarama. Sukadeva Goswami briefly discussed other sons of Manu and their respective descendants.

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Power and Purity

D – Durvasa and Ambarish (1-5) Power and Purity “In modern times, there are legislative assemblies whose members are authorised to make laws for the welfare of the state, but according to this description of the kingdom of Maharaja Ambarish, the country or the world should be ruled by a chief executive whose advisors are all devotee brahmanas . Such advisors or members of the legislative assembly should not be professional politicians, nor should they be selected by the ignorant public. Rather, they should be appointed by the king. When the king, the executive head of the state, is a devotee and he follows the instructions of devotee brahmanas in ruling the country, everyone will be peaceful and prosperous. When the king and his advisors are perfect devotees, nothing can be wrong in the state. All the citizens should become devotees of the Lord, and then their good character will automatically follow.” ( SB 9.4.21 ) The modern world has seen a long list of corrupt, devious and manipulative leaders who have exercised the power lent to them for less-than-noble purposes. The famous aphorism comes to mind: “Power corrupts, and absolute power corrupts absolutely.” People often wonder whether those who are in positions of significant influence can simultaneously be moral, humane and compassionate. Can power and purity coexist? The Srimad-Bhagavatam says “ Yes ” and offers many examples to demonstrate it. Its narrations are replete with examples of saintly kings, known as rajarsis (a Sanskrit term that combines the word raja , meaning ‘king,’ and rsi , meaning ‘saint’), who exemplified this perfect combination. Although endowed with opulence and power, they were simultaneously great sages. Due to the purity of their devotion, their motivations, decisions and actions were completely selfless. They ruled with reference to spiritual wisdom, offering genuine spiritual leadership to steer society in the most progressive way. Modern-day politics, however, devoid of such sacred principles, can easily degrade into a selfish fight for power, prestige, profit and position. Some of the most notable qualities of saintly kings are as follows:

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Absorption

D – Durvasa and Ambarish (1-5) Power and Purity Absorption Simultaneous to being managers and organisers, these saintly kings lived with a very deep realisation of eternity. They were absorbed in devotional service. We hear of how Ambarish engaged all his senses in the service of the Lord: “Maharaja Ambarish always engaged his mind in meditating upon the lotus feet of Krishna, 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 Krishna or about Krishna. He engaged his eyes in seeing the deity of Krishna, Krishna’s temples and Krishna’s places like Mathura and Vrindavana, 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 tulasi offered to the Lord, and he engaged his tongue in tasting the Lord’s prasada. 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, twenty-four hours a day. Indeed, Maharaja Ambarish never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.” ( SB 9.4.18-20 ). We also see the example of Pariksit Maharaja, who humbly accepted the curse upon himself, seeing it as an opportunity for spiritual advancement and perfection. He had no regrets or remorse, but saw that Krishna had personally come to him in another form.

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Advisors

D – Durvasa and Ambarish (1-5) Power and Purity Advisors The Srimad-Bhagavatam commentator, Sridhara Swami, mentions that every king has seven protectors, of which the spiritual master and informed ministers are two ( SB 6.14.17 ). When these seven are properly maintained, a king flourishes in his service. The Pandavas, for example, often benefitted from the counsel of Narada Muni. Brahminical advisors and spiritual guides would help the kings make effective, practical decisions, which factored in scriptural principles and spiritual wisdom. Their advice would help to resolve the various political and societal dilemmas they were facing. Though the rajarsis were in powerful positions, they never developed a sense of pride which would block them from receiving advice. The Ramayana also narrates how Lord Rama would often be seen sitting with the sages of the forest, receiving spiritual counsel. We see how King Rahugana, when he detected the spiritual advancement of his palanquin carrier, Jada Bharata, was eager to hear spiritual wisdom from him.

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Character

D – Durvasa and Ambarish (1-5) Power and Purity Character In the Ramayana, we hear of how Lord Rama would enlist spies to gather information on how the citizens were feeling about the king and his ruling. When such information would come back, He would use that feedback to refine His character and approach. This is a far cry from modern politics where spin doctors and public relations tycoons are employed to generate false propaganda and cover up any faults that may be there. Saintly kings lived with high principles, thus inspiring all the citizens to do the same. Their spotless integrity generated so much faith in their followers that there was no question of revolution or revolt.

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Knowledge

D – Durvasa and Ambarish (1-5) Power and Purity Knowledge The saintly kings were fully qualified in the science of government and practical affairs, and thus their kingdoms displayed material prosperity and abundance far beyond anything we see today. Such kings, however, were also well-trained in scriptural knowledge. When King Chitraketu became overwhelmed by material affection, he was enlightened by Angira and Narada. The King was able to escape the dark well of family life, just as an elephant is freed from a muddy pond. In the Bhagavad-gita, Lord Krishna describes how transcendental knowledge was “ passed down through disciplic succession, and the saintly kings understood it in that way. ” Thus, their combined knowledge of material and spiritual helped guide all the citizens on a progressive path.

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Responsibility

D – Durvasa and Ambarish (1-5) Power and Purity Responsibility Though Priyavrata Maharaja was reluctant to leave his renounced life and take up the throne, when his superiors requested him due to the acute need of the day, he accepted it out of duty. When such saintly kings accepted their positions, they took full responsibility for whatever happened in their kingdom. They were never neglectful nor absent-minded. If an anomalous incident took place in the kingdom, the untimely death of a citizen or the appearance of drought and pestilence, then the king would accept full responsibility for it. Indeed, it is said that in the presence of saintly kings, no such anomalies would occur in the kingdom: “When Lord Ramacandra, the Supreme Personality of Godhead, was the King of this world, all bodily and mental suffering, disease, old age, bereavement, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it.” ( SB 9.10.53 )

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Succession

D – Durvasa and Ambarish (1-5) Power and Purity Succession The Srimad-Bhagavatam repeatedly describes how every saintly king was planning for succession. In the material world, leaders cling on to their position until the day they are practically dragged from their seats of power. The rajarsis , however, fully alert to the goal of life, would give up their positions at the opportune time – their detachment would neither be irresponsibly quick, nor needlessly delayed, and they would allow young, fresh and qualified leaders to take up the responsibility. They were able to detach themselves from incredible influence and opulence without any hesitation whatsoever. Indeed, it is said of Bharata Maharaja: “While in the prime of life, the great Maharaja Bharata gave up everything because he was fond of serving the Supreme Personality of Godhead, Uttamasloka. He gave up his beautiful wife, nice children, great friends and an enormous empire. Although these things were very difficult to give up, Maharaja Bharata was so exalted that he gave them up just as one gives up stool after evacuating. Such was the greatness of His Majesty.” ( SB 5.14.43 )

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 9.5.1

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श्रीशुक उवाच एवं भगवतादिष्टो दुर्वासश्चक्रतापित: । अम्बरीषमुपावृत्य तत्पादौ दु:खितोऽग्रहीत् ॥ १ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
evaṁ bhagavatādiṣṭo
[evam bhagavataadishto]
durvāsāś cakra-tāpitaḥ
[durvaasaash chakra-taapitah]
ambarīṣam upāvṛtya
[ambareesham upaavritya]
tat-pādau duḥkhito ’grahīt
[tat-paadau duhkhito ’graheet]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said evam — in this way bhagavatā ādiṣṭaḥ — being ordered by the Supreme Personality of Godhead durvāsāḥ — the great mystic yogī named Durvāsā cakra-tāpitaḥ — being very much harassed by the Sudarśana cakra ambarīṣam — unto Mahārāja Ambarīṣa upāvṛtya — approaching tat-pādau — at his lotus feet duḥkhitaḥ — being very much aggrieved agrahīt — he caught.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
evaṁ bhagavatādiṣṭo
evam
in this way
bhagavatā ādiṣṭaḥ
being ordered by the Supreme Personality of Godhead
durvāsāś cakra-tāpitaḥ
durvāsāḥ
the great mystic yogī named Durvāsā
cakra-tāpitaḥ
being very much harassed by the Sudarśana cakra
ambarīṣam upāvṛtya
ambarīṣam
unto Mahārāja Ambarīṣa
upāvṛtya
approaching
tat-pādau duḥkhito ’grahīt
tat-pādau
at his lotus feet
duḥkhitaḥ
being very much aggrieved
agrahīt
he caught.
Śukadeva Gosvāmī said: When thus advised by Lord Viṣṇu, Durvāsā Muni, who was very much harassed by the Sudarśana cakra, immediately approached Mahārāja Ambarīṣa. Being very much aggrieved, the muni fell down and clasped the King’s lotus feet.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: When thus advised by Viṣṇu, Durvāsā, harassed by the cakra, approached Mahārāja Ambarīṣa and fell at his feet. The Fifth Chapter describes Durvāsā touching Ambarīṣa’s feet, Ambarīṣa’s prayers to the cakra, Ambarīṣa feeding Durvāsā, Durvāsā praising Ambarīṣa, and Ambarīṣa going to the forest.
Related lectures
Personal Guidance
Even a powerful mystic, when chastened, runs to the feet of a pure devotee. Real spiritual stature is measured not by raw power but by the humility to seek shelter when our limits are exposed.
Reflection Questions
  • When I have been humbled by life, whose feet do I run to — and is that source actually a devotee of God?
  • Do I judge people by their outward power and titles, or by where they take shelter when in trouble?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.2

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तस्य सोद्यममावीक्ष्य पादस्पर्शविलज्जित: । अस्तावीत् तद्धरेरस्त्रं कृपया पीडितो भृशम् ॥ २ ॥
tasya sodyamam āvīkṣya
[tasya sodyamam aaveekshya]
pāda-sparśa-vilajjitaḥ
[paada-sparsha-vilajjitah]
astāvīt tad dharer astraṁ
[astaaveet tad dharer astram]
kṛpayā pīḍito bhṛśam
[kripayaa peedito bhrisham]
Word-for-word
tasya — of Durvāsā saḥ — he, Mahārāja Ambarīṣa udyamam — the endeavor āvīkṣya — after seeing pāda-sparśa-vilajjitaḥ — being ashamed because Durvāsā was touching his lotus feet astāvīt — offered prayers tat — to that hareḥ astram — weapon of the Supreme Personality of Godhead kṛpayā — with mercy pīḍitaḥ — aggrieved bhṛśam — very much.
Blended reading (Sanskrit + English inline)
tasya sodyamam āvīkṣya
tasya
of Durvāsā
pāda-sparśa-vilajjitaḥ
saḥ
he, Mahārāja Ambarīṣa
udyamam
the endeavor
āvīkṣya
after seeing
astāvīt tad dharer astraṁ
kṛpayā pīḍito bhṛśam
pāda-sparśa-vilajjitaḥ
being ashamed because Durvāsā was touching his lotus feet
astāvīt
offered prayers
tat
to that
hareḥ astram
weapon of the Supreme Personality of Godhead
kṛpayā
with mercy
pīḍitaḥ
aggrieved
bhṛśam
very much.
When Durvāsā touched his lotus feet, Mahārāja Ambarīṣa was very much ashamed, and when he saw Durvāsā attempting to offer prayers, because of mercy he was aggrieved even more. Thus he immediately began offering prayers to the great weapon of the Supreme Personality of Godhead.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Seeing Durvāsā attempting to praise him, Mahārāja Ambarīṣa was ashamed and, seeing him suffering, was greatly aggrieved. Thus he offered prayers to the weapon of the Lord. Seeing his attempts at praising, Ambarīṣa was embarrassed.
Personal Guidance
A devotee feels embarrassed, not victorious, when a great soul falls at his feet. Ambarīṣa's first response to his persecutor's suffering is to pray for him — that compassionate reflex is the signature of a pure heart.
Reflection Questions
  • When someone who wronged me suffers the consequences, do I feel quiet satisfaction or genuine concern?
  • Where in my life is my ego still hoping to receive apologies and praise from those who have hurt me?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.3

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अम्बरीष उवाच त्वमग्निर्भगवान् सूर्यस्त्वं सोमो ज्योतिषां पति: । त्वमापस्त्वं क्षितिर्व्योम वायुर्मात्रेन्द्रियाणि च ॥ ३ ॥
ambarīṣa uvāca
[ambareesha uvaacha]
tvam agnir bhagavān sūryas
[tvam agnir bhagavaan sooryas]
tvaṁ somo jyotiṣāṁ patiḥ
[tvam somo jyotishaam patih]
tvam āpas tvaṁ kṣitir vyoma
[tvam aapas tvam kshitir vyoma]
vāyur mātrendriyāṇi ca
[vaayur maatrendriyaani cha]
Word-for-word
ambarīṣaḥ — Mahārāja Ambarīṣa uvāca — said tvam — you (are) agniḥ — the fire bhagavān — the most powerful sūryaḥ — the sun tvam — you (are) somaḥ — the moon jyotiṣām — of all the luminaries patiḥ — the master tvam — you (are) āpaḥ — water tvam — you (are) kṣitiḥ — earth vyoma — sky vāyuḥ — the air mātra — the objects of the senses indriyāṇi — and the senses ca — also.
Blended reading (Sanskrit + English inline)
ambarīṣa uvāca
ambarīṣaḥ
Mahārāja Ambarīṣa
uvāca
said
tvam agnir bhagavān sūryas
tvam
you (are)
agniḥ
the fire
bhagavān
the most powerful
sūryaḥ
the sun
tvaṁ somo jyotiṣāṁ patiḥ
tvam
you (are)
somaḥ
the moon
jyotiṣām
of all the luminaries
patiḥ
the master
tvam āpas tvaṁ kṣitir vyoma
tvam
you (are)
āpaḥ
water
tvam
you (are)
kṣitiḥ
earth
vyoma
sky
vāyur mātrendriyāṇi ca
vāyuḥ
the air
mātra
the objects of the senses
indriyāṇi
and the senses
ca
also.
Mahārāja Ambarīṣa said: O Sudarśana cakra, you are fire, you are the most powerful sun, and you are the moon, the master of all luminaries. You are water, earth and sky, you are the air, you are the five sense objects [sound, touch, form, taste and smell], and you are the senses also.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Mahārāja Ambarīṣa said: O Sudarśana cakra! You are fire, you are the most powerful sun, and you are the moon, the master of all luminaries. You are water, earth and sky, you are the air, you are the five sense objects [sound, touch, form, taste and smell], and you are the senses.
Personal Guidance
Ambarīṣa addresses the Lord's weapon as the very fabric of the cosmos — fire, sun, moon, elements, senses. Seeing everything as belonging to the Lord transforms even a fearsome force into something we can speak to with reverence.
Reflection Questions
  • Do I relate to the elements and senses as random matter or as instruments of a higher will?
  • What 'frightening' force in my life might soften if I addressed it as part of God's arrangement?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.4

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सुदर्शन नमस्तुभ्यं सहस्राराच्युतप्रिय । सर्वास्त्रघातिन् विप्राय स्वस्ति भूया इडस्पते ॥ ४ ॥
sudarśana namas tubhyaṁ
[sudarshana namas tubhyam]
sahasrārācyuta-priya
[sahasraaraachyuta-priya]
sarvāstra-ghātin viprāya
[sarvaastra-ghaatin vipraaya]
svasti bhūyā iḍaspate
[svasti bhooyaa idaspate]
Word-for-word
sudarśana — O original vision of the Supreme Personality of Godhead namaḥ — respectful obeisances tubhyam — unto you sahasra-ara — O you who have thousands of spokes acyuta-priya — O most favorite of the Supreme Personality of Godhead, Acyuta sarva-astra-ghātin — O destroyer of all weapons viprāya — unto this brāhmaṇa svasti — very auspicious bhūyāḥ — just become iḍaspate — O master of the material world.
Blended reading (Sanskrit + English inline)
sudarśana namas tubhyaṁ
sudarśana
O original vision of the Supreme Personality of Godhead
namaḥ
respectful obeisances
tubhyam
unto you
sahasrārācyuta-priya
sahasra-ara
O you who have thousands of spokes
acyuta-priya
O most favorite of the Supreme Personality of Godhead, Acyuta
sarvāstra-ghātin viprāya
sarva-astra-ghātin
O destroyer of all weapons
viprāya
unto this brāhmaṇa
svasti bhūyā iḍaspate
svasti
very auspicious
bhūyāḥ
just become
iḍaspate
O master of the material world.
O most favorite of Acyuta, the Supreme Personality of Godhead, you have thousands of spokes. O master of the material world, destroyer of all weapons, original vision of the Personality of Godhead, I offer my respectful obeisances unto you. Kindly give shelter and be auspicious to this brāhmaṇa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Sudarśana! I offer respects to you. O thousand-spoked wheel! O dearest of the Lord! O destroyer of all weapons! O master of the earth! Give auspiciousness to this brāhmaṇa. O thousand-spoked wheel! O master of the earth (idaspate)!
Personal Guidance
Ambarīṣa, the victim, prays for protection of his attacker. The mark of a Vaiṣṇava is the ability to wish auspiciousness for the very person who has tried to harm him, recognizing that all of us ultimately need the Lord's mercy.
Reflection Questions
  • Can I name someone who has hurt me and sincerely wish them spiritual auspiciousness?
  • What would change in my heart if I prayed daily for the person I find hardest to forgive?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.5

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त्वं धर्मस्त्वमृतं सत्यं त्वं यज्ञोऽखिलयज्ञभुक् । त्वं लोकपाल: सर्वात्मा त्वं तेज: पौरुषं परम् ॥ ५ ॥
tvaṁ dharmas tvam ṛtaṁ satyaṁ
[tvam dharmas tvam ritam satyam]
tvaṁ yajño ’khila-yajña-bhuk
[tvam yajno ’khila-yajna-bhuk]
tvaṁ loka-pālaḥ sarvātmā
[tvam loka-paalah sarvaatmaa]
tvaṁ tejaḥ pauruṣaṁ param
[tvam tejah paurusham param]
Word-for-word
tvam — you dharmaḥ — religion tvam — you ṛtam — encouraging statements satyam — the ultimate truth tvam — you yajñaḥ — sacrifice akhila — universal yajña-bhuk — the enjoyer of the fruits resulting from sacrifice tvam — you loka-pālaḥ — the maintainer of the various planets sarva-ātmā — all-pervading tvam — you tejaḥ — prowess pauruṣam — of the Supreme Personality of Godhead param — transcendental.
Blended reading (Sanskrit + English inline)
tvaṁ dharmas tvam ṛtaṁ satyaṁ
tvam
you
dharmaḥ
religion
tvam
you
ṛtam
encouraging statements
satyam
the ultimate truth
tvaṁ yajño ’khila-yajña-bhuk
tvam
you
yajñaḥ
sacrifice
akhila
universal
yajña-bhuk
the enjoyer of the fruits resulting from sacrifice
tvaṁ loka-pālaḥ sarvātmā
tvam
you
loka-pālaḥ
the maintainer of the various planets
sarva-ātmā
all-pervading
tvaṁ tejaḥ pauruṣaṁ param
tvam
you
tejaḥ
prowess
pauruṣam
of the Supreme Personality of Godhead
param
transcendental.
O Sudarśana wheel, you are religion, you are truth, you are encouraging statements, you are sacrifice, and you are the enjoyer of the fruits of sacrifice. You are the maintainer of the entire universe, and you are the supreme transcendental prowess in the hands of the Supreme Personality of Godhead. You are the original vision of the Lord, and therefore you are known as Sudarśana. Everything has been created by your activities, and therefore you are all-pervading.
Purport

The word sudarśana means “auspicious vision.” From Vedic instructions we understand that this material world is created by the glance of the Supreme Personality of Godhead ( sa aikṣata, sa asṛjata ). The Supreme Personality of Godhead glanced over the mahat-tattva, or the total material energy, and when it was agitated, everything came into existence. Western philosophers sometimes think that the original cause of creation was a chunk that exploded. If one thinks of this chunk as the total material energy, the mahat-tattva, one can understand that the chunk was agitated by the glance of the Lord, and thus the Lord’s glance is the original cause of material creation.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
You are religion, you are truth, you are sweet words, you are sacrifice, and you are the enjoyer of the fruits of sacrifice. You are the maintainer of the entire universe; you are soul of all beings. You are prowess and the power of Viṣṇu. Ṛtam means sweet words as in the example ṛtaṁ ca sunṛtā vāṇī satyaṁ ca sama-darśanam.(SB 11.19.37) Pauruṣam means “the power of Viṣṇu.”
Personal Guidance
Creation is not a random explosion of matter but the Lord's auspicious glance — sudarśana — falling upon energy. Recognizing the world as the product of a conscious vision changes how I see every moment of my own life.
Reflection Questions
  • Do I treat reality as accidental matter, or as the unfolding of a meaningful divine glance?
  • What does it shift in me to remember that I am living inside something the Lord is actively seeing?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.6

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नम: सुनाभाखिलधर्मसेतवे ह्यधर्मशीलासुरधूमकेतवे । त्रैलोक्यगोपाय विशुद्धवर्चसे मनोजवायाद्भ‍ुतकर्मणे गृणे ॥ ६ ॥
namaḥ sunābhākhila-dharma-setave
[namah sunaabhaakhila-dharma-setave]
hy adharma-śīlāsura-dhūma-ketave
[hy adharma-sheelaasura-dhooma-ketave]
trailokya-gopāya viśuddha-varcase
[trailokya-gopaaya vishuddha-varchase]
mano-javāyādbhuta-karmaṇe gṛṇe
[mano-javaayaadbhuta-karmane grine]
Word-for-word
namaḥ — all respectful obeisances unto you su-nābha — O you who have an auspicious hub akhila-dharma-setave — whose spokes are considered to be a breech of the entire universe hi — indeed adharma-śīla — who are irreligious asura — for the demons dhūma-ketave — unto you who are like fire or an inauspicious comet trailokya — of the three material worlds gopāya — the maintainer viśuddha — transcendental varcase — whose effulgence manaḥ-javāya — as speedy as the mind adbhuta — wonderful karmaṇe — so active gṛṇe — I simply utter.
Blended reading (Sanskrit + English inline)
namaḥ sunābhākhila-dharma-setave
namaḥ
all respectful obeisances unto you
su-nābha
O you who have an auspicious hub
akhila-dharma-setave
whose spokes are considered to be a breech of the entire universe
hi
indeed
adharma-śīla
who are irreligious
asura
for the demons
hy adharma-śīlāsura-dhūma-ketave
dhūma-ketave
unto you who are like fire or an inauspicious comet
trailokya-gopāya viśuddha-varcase
trailokya
of the three material worlds
gopāya
the maintainer
viśuddha
transcendental
varcase
whose effulgence
mano-javāyādbhuta-karmaṇe gṛṇe
manaḥ-javāya
as speedy as the mind
adbhuta
wonderful
karmaṇe
so active
gṛṇe
I simply utter.
O Sudarśana, you have a very auspicious hub, and therefore you are the upholder of all religion. You are just like an inauspicious comet for the irreligious demons. Indeed, you are the maintainer of the three worlds, you are full of transcendental effulgence, you are as quick as the mind, and you are able to work wonders. I can simply utter the word “namaḥ,” offering all obeisances unto you.
Purport

The disc of the Lord is called Sudarśana because he does not discriminate between high and low criminals or demons. Durvāsā Muni was certainly a powerful brāhmaṇa, but his acts against the pure devotee Mahārāja Ambarīṣa were no better than the activities of asuras. As stated in the śāstras, dharmaṁ tu sākṣād bhagavat-praṇītam: the word dharma refers to the orders or laws given by the Supreme Personality of Godhead. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: real dharma is surrender unto the Supreme Personality of Godhead. Therefore real dharma means bhakti, or devotional service to the Lord. The Sudarśana cakra is here addressed as dharma-setave, the protector of dharma. Mahārāja Ambarīṣa was a truly religious person, and consequently for his protection the Sudarśana cakra was ready to punish even such a strict brāhmaṇa as Durvāsā Muni because he had acted like a demon. There are demons even in the form of brāhmaṇas. Therefore the Sudarśana cakra does not discriminate between brāhmaṇa demons and śūdra demons. Anyone against the Supreme Personality of Godhead and His devotees is called a demon. In the śāstras we find many brāhmaṇas and kṣatriyas who acted as demons and have been described as demons. According to the verdict of the śāstras, one has to be understood according to his symptoms. If one is born of a brāhmaṇa father but his symptoms are demoniac, he is regarded as a demon. The Sudarśana cakra is always concerned with annihilating the demons. Therefore he is described as adharma-śīlāsura-dhūma-ketave. Those who are not devotees are called adharma-śīla. The Sudarśana cakra is just like an inauspicious comet for all such demons.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O Sudarśana, with an auspicious hub! I offer respects to you, the upholder of all bhakti, an inauspicious comet for the irreligious demons, the maintainer of the three worlds, possessor of pure effulgence, traveling as quick as the mind, performer of astounding works. I offer respects to the maintainer of bhakti-dharma. “I, the cakra, will give pain to the irreligious brāhmaṇa who afflicted you.” I offer respects to the comet for irreligious demons. By these two statements, irreligious brāhmaṇas and religious demons are excluded from protection and destruction respectively. O wheel with beautiful hub! I offer respects since I am incapable of offering prayers.
Related lectures
Personal Guidance
Birth, robes, or learning do not make one a true brāhmaṇa — actions toward devotees do. A scholar who attacks a devotee is, in śāstric reckoning, a demon, while a humble bhakta is the upholder of dharma.
Reflection Questions
  • Am I more impressed by externals — degrees, titles, vocabulary — than by how a person treats devotees?
  • Where might my own credentials be masking conduct that does not match the role I claim?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.7

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त्वत्तेजसा धर्ममयेन संहृतं तम: प्रकाशश्च द‍ृशो महात्मनाम् । दुरत्ययस्ते महिमा गिरां पते त्वद्रूपमेतत् सदसत् परावरम् ॥ ७ ॥
tvat-tejasā dharma-mayena saṁhṛtaṁ
[tvat-tejasaa dharma-mayena samhritam]
tamaḥ prakāśaś ca dṛśo mahātmanām
[tamah prakaashash cha drisho mahaatmanaam]
duratyayas te mahimā girāṁ pate
[duratyayas te mahimaa giraam pate]
tvad-rūpam etat sad-asat parāvaram
[tvad-roopam etat sad-asat paraavaram]
Word-for-word
tvat-tejasā — by your effulgence dharma-mayena — which is full of religious principles saṁhṛtam — dissipated tamaḥ — darkness prakāśaḥ ca — illumination also dṛśaḥ — of all directions mahā-ātmanām — of great, learned personalities duratyayaḥ — insurmountable te — your mahimā — glories girām pate — O master of speech tvat-rūpam — your manifestation etat — this sat-asat — manifested and unmanifested para-avaram — superior and inferior.
Blended reading (Sanskrit + English inline)
tvat-tejasā dharma-mayena saṁhṛtaṁ
tvat-tejasā
by your effulgence
dharma-mayena
which is full of religious principles
saṁhṛtam
dissipated
tamaḥ prakāśaś ca dṛśo mahātmanām
tamaḥ
darkness
prakāśaḥ ca
illumination also
dṛśaḥ
of all directions
mahā-ātmanām
of great, learned personalities
duratyayas te mahimā girāṁ pate
duratyayaḥ
insurmountable
te
your
mahimā
glories
girām pate
O master of speech
tvad-rūpam etat sad-asat parāvaram
tvat-rūpam
your manifestation
etat
this
sat-asat
manifested and unmanifested
para-avaram
superior and inferior.
O master of speech, by your effulgence, full of religious principles, the darkness of the world is dissipated, and the knowledge of learned persons or great souls is manifested. Indeed, no one can surpass your effulgence, for all things, manifested and unmanifested, gross and subtle, superior and inferior, are but various forms of you that are manifested by your effulgence.
Purport

Without illumination, nothing can be seen, especially in this material world. The illumination in this world emanates from the effulgence of Sudarśana, the original vision of the Supreme Personality of Godhead. The illuminating principles of the sun, the moon and fire emanate from Sudarśana. Similarly, illumination by knowledge also comes from Sudarśana because with the illumination of Sudarśana one can distinguish one thing from another, the superior from the inferior. Generally people accept a powerful yogī like Durvāsā Muni as wonderfully superior, but if such a person is chased by the Sudarśana cakra, we can see his real identity and understand how inferior he is because of his dealings with devotees.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O master of speech! By your effulgence, composed of dharma, the darkness of the world is dissipated, and the knowledge belonging to great souls is manifested. No one can surpass your effulgence. All things, manifested and unmanifested, superior and inferior, are but your various forms. “You must cure this brāhmaṇa who thought he had some effulgence and powers.” You destroy darkness by your effulgence, in the form of vibhūtis like the sun. You reveal knowledge belonging to the great souls and all sight, by your effulgence. The universe is your form, since you are the Lord. This means that other powerful entities cannot show their power in another powerful object.
Related lectures
Personal Guidance
Real seeing is not biological; it depends on the Lord's illuminating glance. The very capacity to distinguish higher from lower, real from false, is itself a mercy — not a personal achievement.
Reflection Questions
  • When I make a wise distinction today, can I trace that clarity back to grace rather than to my intellect?
  • Where am I still trying to 'see' something purely through my own effort, without inviting illumination from above?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.8

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यदा विसृष्टस्त्वमनञ्जनेन वै बलं प्रविष्टोऽजित दैत्यदानवम् । बाहूदरोर्वङ्‌घ्रिशिरोधराणि वृश्चन्नजस्रं प्रधने विराजसे ॥ ८ ॥
yadā visṛṣṭas tvam anañjanena vai
[yadaa visrishtas tvam ananjanena vai]
balaṁ praviṣṭo ’jita daitya-dānavam
[balam pravishto ’jita daitya-daanavam]
bāhūdarorv-aṅghri-śirodharāṇi
[baahoodarorv-anghri-shirodharaani]
vṛścann ajasraṁ pradhane virājase
[vrishchann ajasram pradhane viraajase]
Word-for-word
yadā — when visṛṣṭaḥ — sent tvam — your good self anañjanena — by the transcendental Supreme Personality of Godhead vai — indeed balam — the soldiers praviṣṭaḥ — entering among ajita — O indefatigable and unconquerable one daitya-dānavam — of the Daityas and Dānavas, the demons bāhu — arms udara — bellies ūru — thighs aṅghri — legs śiraḥ-dharāṇi — necks vṛścan — separating ajasram — incessantly pradhane — in the battlefield virājase — you stay.
Blended reading (Sanskrit + English inline)
yadā visṛṣṭas tvam anañjanena vai
yadā
when
visṛṣṭaḥ
sent
tvam
your good self
anañjanena
by the transcendental Supreme Personality of Godhead
vai
indeed
balaṁ praviṣṭo ’jita daitya-dānavam
balam
the soldiers
praviṣṭaḥ
entering among
bāhūdarorv-aṅghri-śirodharāṇi
vṛścann ajasraṁ pradhane virājase
ajita
O indefatigable and unconquerable one
daitya-dānavam
of the Daityas and Dānavas, the demons
bāhu
arms
udara
bellies
ūru
thighs
aṅghri
legs
śiraḥ-dharāṇi
necks
vṛścan
separating
ajasram
incessantly
pradhane
in the battlefield
virājase
you stay.
O indefatigable one, when you are sent by the Supreme Personality of Godhead to enter among the soldiers of the Daityas and the Dānavas, you stay on the battlefield and unendingly separate their arms, bellies, thighs, legs and heads.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O indefatigable one! When, sent by the Supreme Lord, you enter among the soldiers of the demons, you stay on the battlefield and incessantly cut off their arms, bellies, thighs, legs and heads. “I desire to play with this brāhmaṇa.” No, your place of play is the battle field of demons. O unconquered cakra! Sent by the Lord (anañjanena) you enter the ranks of the demonic troops. Another version has praviṣṭorjita-daitya-dānavam: you enter the troops of the strong demons. The sandhi is poetic license. You cut off their arms and other limbs in the battle (pradhane).
Related lectures
Personal Guidance
The Lord's protective power is tireless. When He is engaged on behalf of His devotee, no opposition — however organized or fierce — can stand against Him for long.
Reflection Questions
  • Do I really believe the Lord defends His devotees, or do I act as if I must engineer all protection myself?
  • What 'army of difficulties' am I facing that I have not yet consciously placed under the Lord's protection?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.9

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स त्वं जगत् त्राण खलप्रहाणये निरूपित: सर्वसहो गदाभृता । विप्रस्य चास्मत्कुलदैवहेतवे विधेहि भद्रं तदनुग्रहो हि न: ॥ ९ ॥
sa tvaṁ jagat-trāṇa khala-prahāṇaye
[sa tvam jagat-traana khala-prahaanaye]
nirūpitaḥ sarva-saho gadā-bhṛtā
[niroopitah sarva-saho gadaa-bhritaa]
viprasya cāsmat-kula-daiva-hetave
[viprasya chaasmat-kula-daiva-hetave]
vidhehi bhadraṁ tad anugraho hi naḥ
[vidhehi bhadram tad anugraho hi nah]
Word-for-word
saḥ — that person tvam — your good self jagat-trāṇa — O protector of the whole universe khala-prahāṇaye — in killing the envious enemies nirūpitaḥ — are engaged sarva-sahaḥ — all-powerful gadā-bhṛtā — by the Supreme Personality of Godhead viprasya — of this brāhmaṇa ca — also asmat — our kula-daiva-hetave — for the good fortune of the dynasty vidhehi — kindly do bhadram — all-good tat — that anugrahaḥ — favor hi — indeed naḥ — our.
Blended reading (Sanskrit + English inline)
sa tvaṁ jagat-trāṇa khala-prahāṇaye
saḥ
that person
tvam
your good self
jagat-trāṇa
O protector of the whole universe
khala-prahāṇaye
in killing the envious enemies
nirūpitaḥ sarva-saho gadā-bhṛtā
nirūpitaḥ
are engaged
sarva-sahaḥ
all-powerful
gadā-bhṛtā
by the Supreme Personality of Godhead
viprasya cāsmat-kula-daiva-hetave
viprasya
of this brāhmaṇa
ca
also
asmat
our
kula-daiva-hetave
for the good fortune of the dynasty
vidhehi bhadraṁ tad anugraho hi naḥ
vidhehi
kindly do
bhadram
all-good
tat
that
anugrahaḥ
favor
hi
indeed
naḥ
our.
O protector of the universe, you are engaged by the Supreme Personality of Godhead as His all-powerful weapon in killing the envious enemies. For the benefit of our entire dynasty, kindly favor this poor brāhmaṇa. This will certainly be a favor for all of us.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O protector of the universe! As the form of all strength, you are engaged by the Supreme Lord in killing the criminals. For the benefit of our entire dynasty, as a favor to us, favor this poor brāhmaṇa. “I have been engaged by the Lord for killing your enemies.” That is not the only engagement. O deliverer of the universe! As the form of all strength (sarva-sahaḥ) you have been engaged by the Lord for killing the criminals. Sarva-sahaḥ can also mean “the cakra which tolerates all of our offenses.” Therefore tolerate the offense of the brāhmaṇa. This brāhmaṇa is not my enemy. Do something auspicious for this brāhmaṇa so that our dynasty can have good fortune (daiva-hetave).
Related lectures
Personal Guidance
Ambarīṣa asks the cakra not to destroy his attacker but to bless him for the welfare of the whole dynasty. A devotee's prayer is never selfishly narrow; it widens to include even the offender and future generations.
Reflection Questions
  • Do my prayers include the people I wish would simply go away?
  • How might my family or community be affected, generations from now, by the kind of prayers I make today?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.10

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यद्यस्ति दत्तमिष्टं वा स्वधर्मो वा स्वनुष्ठित: । कुलं नो विप्रदैवं चेद् द्विजो भवतु विज्वर: ॥ १० ॥
yady asti dattam iṣṭaṁ vā
[yady asti dattam ishtam vaa]
sva-dharmo vā svanuṣṭhitaḥ
[sva-dharmo vaa svanushthitah]
kulaṁ no vipra-daivaṁ ced
[kulam no vipra-daivam ched]
dvijo bhavatu vijvaraḥ
[dvijo bhavatu vijvarah]
Word-for-word
yadi — if asti — there is dattam — charity iṣṭam — worshiping the Deity vā — either sva-dharmaḥ — occupational duty vā — either su-anuṣṭhitaḥ — perfectly performed kulam — dynasty naḥ — our vipra-daivam — favored by the brāhmaṇas cet — if so dvijaḥ — this brāhmaṇa bhavatu — may become vijvaraḥ — without a burning (from the Sudarśana cakra).
Blended reading (Sanskrit + English inline)
yady asti dattam iṣṭaṁ vā
yadi
if
asti
there is
dattam
charity
iṣṭam
worshiping the Deity
vā
either
sva-dharmo vā svanuṣṭhitaḥ
sva-dharmaḥ
occupational duty
vā
either
su-anuṣṭhitaḥ
perfectly performed
kulaṁ no vipra-daivaṁ ced
kulam
dynasty
naḥ
our
vipra-daivam
favored by the brāhmaṇas
cet
if so
dvijo bhavatu vijvaraḥ
dvijaḥ
this brāhmaṇa
bhavatu
may become
vijvaraḥ
without a burning (from the Sudarśana cakra).
If our family has given charity to the proper persons, if we have performed ritualistic ceremonies and sacrifices, if we have properly carried out our occupational duties, and if we have been guided by learned brāhmaṇas, I wish, in exchange, that this brāhmaṇa be freed from the burning caused by the Sudarśana cakra.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If our family has given charity to the proper persons, if we have performed sacrifices, if we have properly carried out our occupational duties, and if we have sheltered brāhmaṇas, may this brāhmaṇa be freed from the burning caused by Sudarśana. Seeing that the cakra would not give up pursuing Durvāsā, Ambarīṣa makes an oath. Vipra-devam means “if we are respectful to brāhmaṇas.”
Personal Guidance
Ambarīṣa cashes in the merit of charity, sacrifice, and dharma — not for personal gain but to save the very brāhmaṇa who attacked him. True piety is wealth meant to be spent on others.
Reflection Questions
  • What spiritual 'credit' have I been hoarding for myself instead of offering for someone else's welfare?
  • Whose suffering today could I take into my prayer as if I were spending savings to relieve it?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.11

↗
यदि नो भगवान् प्रीत एक: सर्वगुणाश्रय: । सर्वभूतात्मभावेन द्विजो भवतु विज्वर: ॥ ११ ॥
yadi no bhagavān prīta
[yadi no bhagavaan preeta]
ekaḥ sarva-guṇāśrayaḥ
[ekah sarva-gunaashrayah]
sarva-bhūtātma-bhāvena
[sarva-bhootaatma-bhaavena]
dvijo bhavatu vijvaraḥ
[dvijo bhavatu vijvarah]
Word-for-word
yadi — if naḥ — unto us bhagavān — the Supreme Personality of Godhead prītaḥ — is satisfied ekaḥ — without any duplicate sarva-guṇa-āśrayaḥ — the reservoir of all transcendental qualities sarva-bhūta-ātma-bhāvena — by a merciful attitude toward all living entities dvijaḥ — this brāhmaṇa bhavatu — may become vijvaraḥ — freed from all burning.
Blended reading (Sanskrit + English inline)
yadi no bhagavān prīta
yadi
if
ekaḥ sarva-guṇāśrayaḥ
naḥ
unto us
sarva-bhūtātma-bhāvena
bhagavān
the Supreme Personality of Godhead
prītaḥ
is satisfied
ekaḥ
without any duplicate
sarva-guṇa-āśrayaḥ
the reservoir of all transcendental qualities
sarva-bhūta-ātma-bhāvena
by a merciful attitude toward all living entities
dvijo bhavatu vijvaraḥ
dvijaḥ
this brāhmaṇa
bhavatu
may become
vijvaraḥ
freed from all burning.
If the Supreme Personality of Godhead, who is one without a second, who is the reservoir of all transcendental qualities, and who is the life and soul of all living entities, is pleased with us, we wish that this brāhmaṇa, Durvāsā Muni, be freed from the pain of being burned.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
If the one Supreme Lord, the reservoir of all transcendental qualities, is pleased with us, since he has love for all beings as his very self, may this brāhmaṇa be freed from the pain of being burned. Seeing the cakra disregard his oath, he made a stronger oath. If the Lord is pleased with us, by his having love for all beings as if they were his self, may the brāhmaṇa be free from being burned.
Personal Guidance
Ambarīṣa's final appeal is not to merit but to the Lord's pleasure with His devotees. The deepest cause for blessing in our lives is not what we have done but the Lord's affection for those who love Him.
Reflection Questions
  • Do I lean more on my track record of religiosity or on the Lord's loving relationship with His devotees?
  • What heavy situation could I release today by simply trusting that the Lord is pleased with sincere love?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.12

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श्रीशुक उवाच इति संस्तुवतो राज्ञो विष्णुचक्रं सुदर्शनम् । अशाम्यत् सर्वतो विप्रं प्रदहद् राजयाञ्चया ॥ १२ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
iti saṁstuvato rājño
[iti samstuvato raajno]
viṣṇu-cakraṁ sudarśanam
[vishnu-chakram sudarshanam]
aśāmyat sarvato vipraṁ
[ashaamyat sarvato vipram]
pradahad rāja-yācṣayā
[pradahad raaja-yaachshayaa]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said iti — thus saṁstuvataḥ — being prayed to rājñaḥ — by the King viṣṇu-cakram — the disc weapon of Lord Viṣṇu sudarśanam — of the name Sudarśana cakra aśāmyat — became no longer disturbing sarvataḥ — in every respect vipram — unto the brāhmaṇa pradahat — causing to burn rāja — of the King yācṣayā — by the begging.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
iti saṁstuvato rājño
iti
thus
saṁstuvataḥ
being prayed to
rājñaḥ
by the King
viṣṇu-cakraṁ sudarśanam
viṣṇu-cakram
the disc weapon of Lord Viṣṇu
sudarśanam
of the name Sudarśana cakra
aśāmyat sarvato vipraṁ
aśāmyat
became no longer disturbing
sarvataḥ
in every respect
vipram
unto the brāhmaṇa
pradahad rāja-yācṣayā
pradahat
causing to burn
rāja
of the King
yācṣayā
by the begging.
Śukadeva Gosvāmī continued: When the King offered prayers to the Sudarśana cakra and Lord Viṣṇu, because of his prayers the Sudarśana cakra became peaceful and stopped burning the brāhmaṇa known as Durvāsā Muni.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: When the King offered prayers, the Sudarśana cakra which was burning the brāhmaṇa became completely peaceful because of the request. Though the cakra was burning the brāhmaṇa completely, it became peaceful.
Related lectures
Personal Guidance
The cakra responds not to Ambarīṣa's power but to his prayer. Forces that look implacable can be pacified the instant a devotee opens his mouth on behalf of another.
Reflection Questions
  • Is there a situation in my life I have given up on because it feels too 'set in motion' to change?
  • Whose intercessory prayer might I need today — and for whom should I be praying in turn?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.13

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स मुक्तोऽस्त्राग्नितापेन दुर्वास: स्वस्तिमांस्तत: । प्रशशंस तमुर्वीशं युञ्जान: परमाशिष: ॥ १३ ॥
sa mukto ’strāgni-tāpena
[sa mukto ’straagni-taapena]
durvāsāḥ svastimāṁs tataḥ
[durvaasaah svastimaams tatah]
praśaśaṁsa tam urvīśaṁ
[prashashamsa tam urveesham]
yuñjānaḥ paramāśiṣaḥ
[yunjaanah paramaashishah]
Word-for-word
saḥ — he, Durvāsā Muni muktaḥ — being freed astra-agni-tāpena — from the heat of the fire of the Sudarśana cakra durvāsāḥ — the great mystic Durvāsā svastimān — fully satisfied, relieved of the burning tataḥ — then praśaśaṁsa — offered praise tam — unto him urvī-īśam — the King yuñjānaḥ — performing parama-āśiṣaḥ — the highest benedictions.
Blended reading (Sanskrit + English inline)
sa mukto ’strāgni-tāpena
saḥ
he, Durvāsā Muni
muktaḥ
being freed
durvāsāḥ svastimāṁs tataḥ
astra-agni-tāpena
from the heat of the fire of the Sudarśana cakra
durvāsāḥ
the great mystic Durvāsā
svastimān
fully satisfied, relieved of the burning
tataḥ
then
praśaśaṁsa tam urvīśaṁ
praśaśaṁsa
offered praise
tam
unto him
urvī-īśam
the King
yuñjānaḥ paramāśiṣaḥ
yuñjānaḥ
performing
parama-āśiṣaḥ
the highest benedictions.
Durvāsā Muni, the greatly powerful mystic, was indeed satisfied when freed from the fire of the Sudarśana cakra. Thus he praised the qualities of Mahārāja Ambarīṣa and offered him the highest benedictions.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Durvāsā, freed from the fire of the Sudarśana cakra, became joyful, offered Ambarīṣa the highest blessings, and praised the King.
Related lectures
Personal Guidance
Once relieved, Durvāsā does not sulk — he openly praises the very person whose devotee status he had questioned. Honest praise after a humbling is a great spiritual achievement in itself.
Reflection Questions
  • After being corrected or humbled, do I praise the person who proved more advanced — or quietly resent them?
  • Where in my life is a public acknowledgment of someone's greater devotion still owed?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.14

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दुर्वासा उवाच अहो अनन्तदासानां महत्त्वं द‍ृष्टमद्य मे । कृतागसोऽपि यद् राजन् मङ्गलानि समीहसे ॥ १४ ॥
durvāsā uvāca
[durvaasaa uvaacha]
aho ananta-dāsānāṁ
[aho ananta-daasaanaam]
mahattvaṁ dṛṣṭam adya me
[mahattvam drishtam adya me]
kṛtāgaso ’pi yad rājan
[kritaagaso ’pi yad raajan]
maṅgalāni samīhase
[mangalaani sameehase]
Word-for-word
durvāsāḥ uvāca — Durvāsā Muni said aho — alas ananta-dāsānām — of the servants of the Supreme Personality of Godhead mahattvam — greatness dṛṣṭam — seen adya — today me — by me kṛta-āgasaḥ api — although I was an offender yat — still rājan — O King maṅgalāni — good fortune samīhase — you are praying for.
Blended reading (Sanskrit + English inline)
durvāsā uvāca
durvāsāḥ uvāca
Durvāsā Muni said
aho ananta-dāsānāṁ
aho
alas
ananta-dāsānām
of the servants of the Supreme Personality of Godhead
mahattvaṁ dṛṣṭam adya me
mahattvam
greatness
dṛṣṭam
seen
adya
today
me
by me
kṛtāgaso ’pi yad rājan
kṛta-āgasaḥ api
although I was an offender
yat
still
rājan
O King
maṅgalāni samīhase
maṅgalāni
good fortune
samīhase
you are praying for.
Durvāsā Muni said: My dear King, today I have experienced the greatness of devotees of the Supreme Personality of Godhead, for although I have committed an offense, you have prayed for my good fortune.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Durvāsā said: O King! Today I have witnessed the greatness of the Lord’s devotees, for although I desired your bad fortune, you have prayed for my good fortune. Though I desired your misfortune (krṭāgasaḥ), you desired my good fortune.
Personal Guidance
Durvāsā discovers that real greatness is not in mystic power but in praying for one's offender. The proof of bhakti is what a devotee asks for on behalf of the one who has wronged him.
Reflection Questions
  • When I think of 'great devotees,' am I picturing impressive abilities or surprising compassion?
  • If someone observed how I respond to those who offend me, what would they conclude about my devotion?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.15

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दुष्कर: को नु साधूनां दुस्त्यजो वा महात्मनाम् । यै: संगृहीतो भगवान् सात्वतामृषभो हरि: ॥ १५ ॥
duṣkaraḥ ko nu sādhūnāṁ
[dushkarah ko nu saadhoonaam]
dustyajo vā mahātmanām
[dustyajo vaa mahaatmanaam]
yaiḥ saṅgṛhīto bhagavān
[yaih sangriheeto bhagavaan]
sātvatām ṛṣabho hariḥ
[saatvataam rishabho harih]
Word-for-word
duṣkaraḥ — difficult to do kaḥ — what nu — indeed sādhūnām — of the devotees dustyajaḥ — impossible to give up vā — either mahā-ātmanām — of the great persons yaiḥ — by which persons saṅgṛhītaḥ — achieved (by devotional service) bhagavān — the Supreme Personality of Godhead sātvatām — of the pure devotees ṛṣabhaḥ — the leader hariḥ — the Lord.
Blended reading (Sanskrit + English inline)
duṣkaraḥ ko nu sādhūnāṁ
duṣkaraḥ
difficult to do
kaḥ
what
nu
indeed
sādhūnām
of the devotees
dustyajo vā mahātmanām
dustyajaḥ
impossible to give up
vā
either
mahā-ātmanām
of the great persons
yaiḥ saṅgṛhīto bhagavān
yaiḥ
by which persons
saṅgṛhītaḥ
achieved (by devotional service)
bhagavān
the Supreme Personality of Godhead
sātvatām ṛṣabho hariḥ
sātvatām
of the pure devotees
ṛṣabhaḥ
the leader
hariḥ
the Lord.
For those who have achieved the Supreme Personality of Godhead, the master of the pure devotees, what is impossible to do, and what is impossible to give up?
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What is impossible to do, and what is impossible to give up, for devotees who have achieved the Supreme Lord, the master of the pure devotees? What mercy is impossible for them to give, and what offense is impossible for them to overlook? Just as others take wealth, they take the Lord. But the Lord, after being taken, steals their hearts.
Personal Guidance
Those who have truly attained the Lord can do the seemingly impossible — including giving up the things ordinary spiritual life clings to. Attainment of Kṛṣṇa rearranges what is hard and easy.
Reflection Questions
  • What do I currently regard as 'impossible to give up' that might soften if I deepened my relationship with the Lord?
  • Where am I treating my present limits as fixed, instead of as symptoms of how much I have yet to taste of bhakti?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.16

↗
यन्नामश्रुतिमात्रेण पुमान् भवति निर्मल: । तस्य तीर्थपद: किं वा दासानामवशिष्यते ॥ १६ ॥
yan-nāma-śruti-mātreṇa
[yan-naama-shruti-maatrena]
pumān bhavati nirmalaḥ
[pumaan bhavati nirmalah]
tasya tīrtha-padaḥ kiṁ vā
[tasya teertha-padah kim vaa]
dāsānām avaśiṣyate
[daasaanaam avashishyate]
Word-for-word
yat-nāma — the holy name of the Lord śruti-mātreṇa — simply by hearing pumān — a person bhavati — becomes nirmalaḥ — purified tasya — of Him tīrtha-padaḥ — the Lord, at whose feet are the holy places kim vā — what dāsānām — by the servants avaśiṣyate — remains to be done.
Blended reading (Sanskrit + English inline)
yan-nāma-śruti-mātreṇa
yat-nāma
the holy name of the Lord
śruti-mātreṇa
simply by hearing
pumān bhavati nirmalaḥ
pumān
a person
bhavati
becomes
nirmalaḥ
purified
tasya tīrtha-padaḥ kiṁ vā
tasya
of Him
tīrtha-padaḥ
the Lord, at whose feet are the holy places
kim vā
what
dāsānām avaśiṣyate
dāsānām
by the servants
avaśiṣyate
remains to be done.
What is impossible for the servants of the Lord? By the very hearing of His holy name one is purified.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What is impossible for the servants of the Lord, whose feet are like holy places? Merely by hearing their names a person becomes completely purified.
Personal Guidance
The mere hearing of the Lord's name purifies. We do not have to wait until we are ready or worthy — sound itself carries the cleansing potency of Kṛṣṇa.
Reflection Questions
  • Do I treat hearing the holy name as decoration or as actual purification happening inside me?
  • What in my routine could be rearranged so that I hear or chant the Lord's name with more presence today?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.17

↗
राजन्ननुगृहीतोऽहं त्वयातिकरुणात्मना । मदघं पृष्ठत: कृत्वा प्राणा यन्मेऽभिरक्षिता: ॥ १७ ॥
rājann anugṛhīto ’haṁ
[raajann anugriheeto ’ham]
tvayātikaruṇātmanā
[tvayaatikarunaatmanaa]
mad-aghaṁ pṛṣṭhataḥ kṛtvā
[mad-agham prishthatah kritvaa]
prāṇā yan me ’bhirakṣitāḥ
[praanaa yan me ’bhirakshitaah]
Word-for-word
rājan — O King anugṛhītaḥ — very much favored aham — I (am) tvayā — by you ati-karuṇa-ātmanā — because of your being extremely merciful mat-agham — my offenses pṛṣṭhataḥ — to the back kṛtvā — doing so prāṇāḥ — life yat — that me — my abhirakṣitāḥ — saved.
Blended reading (Sanskrit + English inline)
rājann anugṛhīto ’haṁ
rājan
O King
anugṛhītaḥ
very much favored
tvayātikaruṇātmanā
mad-aghaṁ pṛṣṭhataḥ kṛtvā
aham
I (am)
tvayā
by you
ati-karuṇa-ātmanā
because of your being extremely merciful
mat-agham
my offenses
prāṇā yan me ’bhirakṣitāḥ
pṛṣṭhataḥ
to the back
kṛtvā
doing so
prāṇāḥ
life
yat
that
me
my
abhirakṣitāḥ
saved.
O King, overlooking my offenses, you have saved my life. Thus I am very much obliged to you because you are so merciful.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! I have been favored by you, who are so merciful since you have overlooked my offenses and saved my life.
Personal Guidance
Durvāsā openly thanks Ambarīṣa for mercy, not justice. When we have been spared a deserved consequence by someone's kindness, gratitude must be spoken, not merely felt.
Reflection Questions
  • Whose mercy in my past have I never properly thanked aloud?
  • Where am I still demanding strict justice toward others while hoping for mercy toward myself?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.18

↗
राजा तमकृताहार: प्रत्यागमनकाङ्क्षuया । चरणावुपसङ्गृह्य प्रसाद्य समभोजयत् ॥ १८ ॥
rājā tam akṛtāhāraḥ
[raajaa tam akritaahaarah]
pratyāgamana-kāṅkṣayā
[pratyaagamana-kaankshayaa]
caraṇāv upasaṅgṛhya
[charanaav upasangrihya]
prasādya samabhojayat
[prasaadya samabhojayat]
Word-for-word
rājā — the King tam — unto him, Durvāsā Muni akṛta-āhāraḥ — who refrained from taking food pratyāgamana — returning kāṅkṣayā — desiring caraṇau — the feet upasaṅgṛhya — approaching prasādya — pleasing in all respects samabhojayat — fed sumptuously.
Blended reading (Sanskrit + English inline)
rājā tam akṛtāhāraḥ
rājā
the King
tam
unto him, Durvāsā Muni
akṛta-āhāraḥ
who refrained from taking food
pratyāgamana-kāṅkṣayā
pratyāgamana
returning
kāṅkṣayā
desiring
caraṇāv upasaṅgṛhya
caraṇau
the feet
upasaṅgṛhya
approaching
prasādya samabhojayat
prasādya
pleasing in all respects
samabhojayat
fed sumptuously.
Expecting the return of Durvāsā Muni, the King had not taken his food. Therefore, when the sage returned, the King fell at his lotus feet, pleasing him in all respects, and fed him sumptuously.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Expecting the return of Durvāsā Muni, the King had not taken his food. Therefore, when the sage returned, the King fell at his feet, pleased him, and fed him sumptuously.
Personal Guidance
Ambarīṣa would not eat while his guest was suffering. Spiritual life is full of these quiet, costly disciplines — refusing personal comfort until those entrusted to us are cared for.
Reflection Questions
  • What 'small' comfort am I taking today while someone in my circle is still in distress I could ease?
  • Where is hospitality in my life still a performance rather than a sacrifice?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.19

↗
सोऽशित्वाद‍ृतमानीतमातिथ्यं सार्वकामिकम् । तृप्तात्मा नृपतिं प्राह भुज्यतामिति सादरम् ॥ १९ ॥
so ’śitvādṛtam ānītam
[so ’shitvaadritam aaneetam]
ātithyaṁ sārva-kāmikam
[aatithyam saarva-kaamikam]
tṛptātmā nṛpatiṁ prāha
[triptaatmaa nripatim praaha]
bhujyatām iti sādaram
[bhujyataam iti saadaram]
Word-for-word
saḥ — he (Durvāsā) aśitvā — after eating sumptuously ādṛtam — with great respect ānītam — received ātithyam — offered different varieties of food sārva-kāmikam — fulfilling all kinds of tastes tṛpta-ātmā — thus being fully satisfied nṛpatim — unto the King prāha — said bhujyatām — my dear King, you eat also iti — in this way sa-ādaram — with great respect.
Blended reading (Sanskrit + English inline)
so ’śitvādṛtam ānītam
ātithyaṁ sārva-kāmikam
saḥ
he (Durvāsā)
aśitvā
after eating sumptuously
tṛptātmā nṛpatiṁ prāha
bhujyatām iti sādaram
ādṛtam
with great respect
ānītam
received
ātithyam
offered different varieties of food
sārva-kāmikam
fulfilling all kinds of tastes
tṛpta-ātmā
thus being fully satisfied
nṛpatim
unto the King
prāha
said
bhujyatām
my dear King, you eat also
iti
in this way
sa-ādaram
with great respect.
Thus the King respectfully received Durvāsā Muni, who after eating varieties of palatable food was so satisfied that with great affection he requested the King to eat also, saying, “Please take your meal.”
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Durvāsā Muni, after eating varieties of palatable food brought with respect, was so satisfied that with great affection he requested the King to eat also, saying, "Please take your meal." Durvāsā ate the food (ātithyam) with respect.
Personal Guidance
After being fed by his offended host, Durvāsā affectionately insists the host eat too. Real reconciliation is not just the end of conflict but the resumption of shared joy at the same table.
Reflection Questions
  • With whom have I 'made peace' but not yet sat down and shared food, time, or laughter?
  • What gesture of warmth could turn a cordial truce into actual friendship today?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.20

↗
प्रीतोऽस्म्यनुगृहीतोऽस्मि तव भागवतस्य वै । दर्शनस्पर्शनालापैरातिथ्येनात्ममेधसा ॥ २० ॥
prīto ’smy anugṛhīto ’smi
[preeto ’smy anugriheeto ’smi]
tava bhāgavatasya vai
[tava bhaagavatasya vai]
darśana-sparśanālāpair
[darshana-sparshanaalaapair]
ātithyenātma-medhasā
[aatithyenaatma-medhasaa]
Word-for-word
prītaḥ — very much satisfied asmi — I am anugṛhītaḥ — very much favored asmi — I am tava — your bhāgavatasya — because of your being a pure devotee vai — indeed darśana — by seeing you sparśana — and touching your feet ālāpaiḥ — by talking with you ātithyena — by your hospitality ātma-medhasā — by my own intelligence.
Blended reading (Sanskrit + English inline)
prīto ’smy anugṛhīto ’smi
prītaḥ
very much satisfied
tava bhāgavatasya vai
asmi
I am
darśana-sparśanālāpair
anugṛhītaḥ
very much favored
asmi
I am
tava
your
bhāgavatasya
because of your being a pure devotee
vai
indeed
darśana
by seeing you
sparśana
and touching your feet
ālāpaiḥ
by talking with you
ātithyenātma-medhasā
ātithyena
by your hospitality
ātma-medhasā
by my own intelligence.
Durvāsā Muni said: I am very pleased with you, my dear King. At first I thought of you as an ordinary human being and accepted your hospitality, but later I could understand, by my own intelligence, that you are the most exalted devotee of the Lord. Therefore, simply by seeing you, touching your feet and talking with you, I have been pleased and have become obliged to you.
Purport

It is said, vaiṣṇavera kriyā mudrā vijñeha nā bujhaya: even a very intelligent man cannot understand the activities of a pure Vaiṣṇava. Therefore, although Durvāsā Muni was a great mystic yogī, he first mistook Mahārāja Ambarīṣa for an ordinary human being and wanted to punish him. Such is the mistaken observation of a Vaiṣṇava. When Durvāsā Muni was persecuted by the Sudarśana cakra, however, his intelligence developed. Therefore the word ātma-medhasā is used to indicate that by his personal experience he would understand how great a Vaiṣṇava the King was. When Durvāsā Muni was chased by the Sudarśana cakra, he wanted to take shelter of Lord Brahmā and Lord Śiva, and he was even able to go to the spiritual world, meet the Personality of Godhead and talk with Him face to face, yet he was unable to be rescued from the attack of the Sudarśana cakra. Thus he could understand the influence of a Vaiṣṇava by personal experience. Durvāsā Muni was certainly a great yogī and a very learned brāhmaṇa, but despite his being a real yogī he was unable to understand the influence of a Vaiṣṇava. Therefore it is said, vaiṣṇavera kriyā mudrā vijñeha nā bujhaya: even the most learned person cannot understand the value of a Vaiṣṇava. There is always a possibility for so-called jñānīs and yogīs to be mistaken when studying the character of a Vaiṣṇava. A Vaiṣṇava can be understood by how much he is favored by the Supreme Personality of Godhead in terms of his inconceivable activities.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
I am very pleased, being favored by my intelligence, by your hospitality, and by seeing and touching you, and by speaking with you, a great devotee of the Lord. I have been favored by seeing you, and thus I am pleased. Asmi is in the present tense. This indicates the previously I was not favored by seeing you, and not pleased, since I became blind with anger and created a demon to burn you, though you were sinless. If one happens to see a devotee, caused by actions of the devotee, and that gives rise to devotion to the Lord, then those events will give mercy to the brāhmaṇas having austerity and knowledge. There is no other way. I am the example of that. If I did not have intelligence to accept the hospitable words of Ambarīṣa, how could I become saved? The pain inflicted by the cakra was my great benefactor, delivering me from saṁsāra, and showing the path of bhakti.
Related lectures
Personal Guidance
Even great mystics initially misjudge pure devotees as ordinary people. We should be slow to size up the spiritual life of others by appearances — and slow to assume our own first impressions are wisdom.
Reflection Questions
  • Whom in my circle have I quietly written off as 'just ordinary' without really looking?
  • Where has time later revealed someone to be far more spiritually advanced than I first assumed?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.21

↗
कर्मावदातमेतत् ते गायन्ति स्व:स्त्रियो मुहु: । कीर्तिं परमपुण्यां च कीर्तयिष्यति भूरियम् ॥ २१ ॥
karmāvadātam etat te
[karmaavadaatam etat te]
gāyanti svaḥ-striyo muhuḥ
[gaayanti svah-striyo muhuh]
kīrtiṁ parama-puṇyāṁ ca
[keertim parama-punyaam cha]
kīrtayiṣyati bhūr iyam
[keertayishyati bhoor iyam]
Word-for-word
karma — activity avadātam — without any tinge etat — all this te — your gāyanti — will sing svaḥ-striyaḥ — women from the heavenly planets muhuḥ — always kīrtim — glories parama-puṇyām — highly glorified and pious ca — also kīrtayiṣyati — will continuously chant bhūḥ — the whole world iyam — this.
Blended reading (Sanskrit + English inline)
karmāvadātam etat te
karma
activity
avadātam
without any tinge
etat
all this
te
your
gāyanti svaḥ-striyo muhuḥ
gāyanti
will sing
svaḥ-striyaḥ
women from the heavenly planets
muhuḥ
always
kīrtiṁ parama-puṇyāṁ ca
kīrtim
glories
parama-puṇyām
highly glorified and pious
ca
also
kīrtayiṣyati bhūr iyam
kīrtayiṣyati
will continuously chant
bhūḥ
the whole world
iyam
this.
All the blessed women in the heavenly planets will continuously chant about your spotless character at every moment, and the people of this world will also chant your glories continuously.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
All the blessed women in the heavenly planets will continuously chant about your spotless activities at every moment, and the people of this world will also chant your most purifying glories continuously. Avadātam means pure.
Related lectures
Personal Guidance
Pure character is not a private matter — it becomes sung about in higher worlds and lower ones alike. The way we live now is already being recorded in the memory of devotees yet to come.
Reflection Questions
  • If my character were sung about a hundred years from now, what verses would be true?
  • What single habit, if I corrected it, would most improve the 'song' my life is currently composing?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.22

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श्रीशुक उवाच एवं सङ्कीर्त्य राजानं दुर्वास: परितोषित: । ययौ विहायसामन्‍त्र्य ब्रह्मलोकमहैतुकम् ॥ २२ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
evaṁ saṅkīrtya rājānaṁ
[evam sankeertya raajaanam]
durvāsāḥ paritoṣitaḥ
[durvaasaah paritoshitah]
yayau vihāyasāmantrya
[yayau vihaayasaamantrya]
brahmalokam ahaitukam
[brahmalokam ahaitukam]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said evam — thus saṅkīrtya — glorifying rājānam — the King durvāsāḥ — the great mystic yogī Durvāsā Muni paritoṣitaḥ — being satisfied in all respects yayau — left that place vihāyasā — by the spaceways āmantrya — taking permission brahmalokam — to the topmost planet of this universe ahaitukam — where there is no dry philosophical speculation.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
evaṁ saṅkīrtya rājānaṁ
evam
thus
saṅkīrtya
glorifying
rājānam
the King
durvāsāḥ paritoṣitaḥ
durvāsāḥ
the great mystic yogī Durvāsā Muni
paritoṣitaḥ
being satisfied in all respects
yayau vihāyasāmantrya
yayau
left that place
vihāyasā
by the spaceways
āmantrya
taking permission
brahmalokam ahaitukam
brahmalokam
to the topmost planet of this universe
ahaitukam
where there is no dry philosophical speculation.
Śrī Śukadeva Gosvāmī continued: Thus being satisfied in all respects, the great mystic yogī Durvāsā took permission and left, continuously glorifying the King. Through the skyways, he went to Brahmaloka, which is devoid of agnostics and dry philosophical speculators.
Purport

Although Durvāsā Muni went back to Brahmaloka through the spaceways, he did not need an airplane, for great mystic yogīs can transport themselves from any planet to any other without any machine. There is a planet named Siddhaloka whose inhabitants can go to any other planet because they naturally have all the perfection of yoga practice. Thus Durvāsā Muni, the great mystic yogī, could go through the skyways to any planet, even to Brahmaloka. In Brahmaloka, everyone is self-realized, and thus there is no need of philosophical speculation to come to the conclusion of the Absolute Truth. Durvāsā Muni’s purpose in going to Brahmaloka was apparently to speak to the residents of Brahmaloka about how powerful a devotee is and how a devotee can surpass every living entity within this material world. The so-called jñānīs and yogīs cannot compare to a devotee.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: Thus being satisfied, Durvāsā took permission and left, continuously glorifying the King. Through the sky, he went to Brahmaloka, which is devoid of dry reasoning. Durvāsā went to Brahmaloka to speak to his Brahma-realized friends about his deliverance, the great influence of bhakti and the devotees, and about the Lord who is controlled by the devotees. Ahaitukam means the place which is devoid of dry reasoning.
Related lectures
Personal Guidance
Mystic perfections can take one through the skies, but the destination still depends on character. Genuine devotional culture leaves no room for cynicism or dry speculation, even at the highest levels.
Reflection Questions
  • Where in my own learning do dry speculation and cynicism still take up space that devotion should occupy?
  • What kind of company — physical or digital — am I keeping that pulls me toward or away from sincere faith?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.23

↗
संवत्सरोऽत्यगात् तावद् यावता नागतो गत: । मुनिस्तद्दर्शनाकाङ्क्षोत राजाब्भक्षो बभूव ह ॥ २३ ॥
saṁvatsaro ’tyagāt tāvad
[samvatsaro ’tyagaat taavad]
yāvatā nāgato gataḥ
[yaavataa naagato gatah]
munis tad-darśanākāṅkṣo
[munis tad-darshanaakaanksho]
rājāb-bhakṣo babhūva ha
[raajaab-bhaksho babhoova ha]
Word-for-word
saṁvatsaraḥ — one complete year atyagāt — passed tāvat — as long as yāvatā — so long na — not āgataḥ — returned gataḥ — Durvāsā Muni, who had left that place muniḥ — the great sage tat-darśana-ākāṅkṣaḥ — desiring to see him again rājā — the King ap-bhakṣaḥ — taking only water babhūva — remained ha — indeed.
Blended reading (Sanskrit + English inline)
saṁvatsaro ’tyagāt tāvad
saṁvatsaraḥ
one complete year
atyagāt
passed
tāvat
as long as
yāvatā nāgato gataḥ
yāvatā
so long
na
not
āgataḥ
returned
gataḥ
Durvāsā Muni, who had left that place
munis tad-darśanākāṅkṣo
muniḥ
the great sage
tat-darśana-ākāṅkṣaḥ
desiring to see him again
rājāb-bhakṣo babhūva ha
rājā
the King
ap-bhakṣaḥ
taking only water
babhūva
remained
ha
indeed.
Durvāsā Muni had left the place of Mahārāja Ambarīṣa, and as long as he had not returned — for one complete year — the King had fasted, maintaining himself simply by drinking water.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
During the time that Durvāsā Muni had left and had not returned—for one complete year—the King, desiring to see him again, had fasted, maintaining himself simply by drinking water. As long as the sage had gone and not returned, with one year passing, he fasted.
Related lectures
Personal Guidance
Ambarīṣa fasts a full year on water alone, simply because his guest has not returned. Vows undertaken on another's behalf become a quiet, sustained form of love that we rarely measure in ourselves.
Reflection Questions
  • What sustained, costly commitment am I currently keeping for the sake of someone else?
  • Where might a small, private vow on behalf of another deepen my own spiritual seriousness?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.24

↗
गतेऽथ दुर्वाससि सोऽम्बरीषो द्विजोपयोगातिपवित्रमाहरत् । ऋषेर्विमोक्षं व्यसनं च वीक्ष्य मेने स्ववीर्यं च परानुभावम् ॥ २४ ॥
gate ’tha durvāsasi so ’mbarīṣo
[gate ’tha durvaasasi so ’mbareesho]
dvijopayogātipavitram āharat
[dvijopayogaatipavitram aaharat]
ṛṣer vimokṣaṁ vyasanaṁ ca vīkṣya
[risher vimoksham vyasanam cha veekshya]
mene sva-vīryaṁ ca parānubhāvam
[mene sva-veeryam cha paraanubhaavam]
Word-for-word
gate — on his return atha — then durvāsasi — the great mystic yogī Durvāsā saḥ — he, the King ambarīṣaḥ — Mahārāja Ambarīṣa dvija-upayoga — most suitable for a pure brāhmaṇa ati-pavitram — very pure food āharat — gave him to eat and he also ate ṛṣeḥ — of the great sage vimokṣam — release vyasanam — from the great danger of being burned by the Sudarśana cakra ca — and vīkṣya — seeing mene — considered sva-vīryam — about his own power ca — also para-anubhāvam — because of his pure devotion to the Supreme Lord.
Blended reading (Sanskrit + English inline)
gate ’tha durvāsasi so ’mbarīṣo
gate
on his return
dvijopayogātipavitram āharat
atha
then
durvāsasi
the great mystic yogī Durvāsā
ṛṣer vimokṣaṁ vyasanaṁ ca vīkṣya
saḥ
he, the King
ambarīṣaḥ
Mahārāja Ambarīṣa
dvija-upayoga
most suitable for a pure brāhmaṇa
ati-pavitram
very pure food
āharat
gave him to eat and he also ate
ṛṣeḥ
of the great sage
vimokṣam
release
vyasanam
from the great danger of being burned by the Sudarśana cakra
mene sva-vīryaṁ ca parānubhāvam
ca
and
vīkṣya
seeing
mene
considered
sva-vīryam
about his own power
ca
also
para-anubhāvam
because of his pure devotion to the Supreme Lord.
After one year, when Durvāsā Muni had returned, King Ambarīṣa sumptuously fed him all varieties of pure food, and then he himself also ate. When the King saw that the brāhmaṇa Durvāsā had been released from the great danger of being burned, he could understand that by the grace of the Lord he himself was also powerful, but he did not take any credit, for everything had been done by the Lord.
Purport

A devotee like Mahārāja Ambarīṣa is certainly always busy in many activities. Of course, this material world is full of dangers that one has to meet, but a devotee, because of his full dependence on the Supreme Personality of Godhead, is never disturbed. The vivid example is Mahārāja Ambarīṣa. He was the emperor of the entire world and had many duties to perform, and in the course of these duties there were many disturbances created by persons like Durvāsā Muni, but the King tolerated everything, patiently depending fully on the mercy of the Lord. The Lord, however, is situated in everyone’s heart ( sarvasya cāhaṁ hṛdi sanniviṣṭaḥ ), and He manages things as He desires. Thus although Mahārāja Ambarīṣa was faced with many disturbances, the Lord, being merciful to him, managed things so nicely that in the end Durvāsā Muni and Mahārāja Ambarīṣa became great friends and parted cordially on the basis of bhakti-yoga. After all, Durvāsā Muni was convinced of the power of bhakti-yoga, although he himself was a great mystic yogī. Therefore, as stated by Lord Kṛṣṇa in Bhagavad-gītā (6.47) :

yoginām api sarveṣāṁ mad-gatenāntarātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

“Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” Thus it is a fact that a devotee is the topmost yogī, as proved in the dealings of Mahārāja Ambarīṣa with Durvāsā Muni.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After one year, when Durvāsā Muni had returned, King Ambarīṣa ate pure food remnants of a brāhmaṇa. When the King saw that the brāhmaṇa Durvāsā had been released from the great danger of being burned, he understood that his power was the Lord’s power alone. He took food purified by being remnants of a brāhmaṇa. He considered his qualities such as forbearance and his powers to be only the power of the Lord.
Related lectures
Personal Guidance
Ambarīṣa takes no credit when the danger passes. The mature devotee notices that when things go well, the Lord acted — and gives the glory immediately, without false modesty or hidden ownership.
Reflection Questions
  • When something goes right today, what is my reflex — to explain how I did it, or to acknowledge whose grace it was?
  • Where am I quietly keeping credit that, if honestly examined, belongs to others or to the Lord?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.25

↗
एवं विधानेकगुण: स राजा परात्मनि ब्रह्मणि वासुदेवे । क्रियाकलापै: समुवाह भक्तिं ययाविरिञ्‍च्यान् निरयांश्चकार ॥ २५ ॥
evaṁ vidhāneka-guṇaḥ sa rājā
[evam vidhaaneka-gunah sa raajaa]
parātmani brahmaṇi vāsudeve
[paraatmani brahmani vaasudeve]
kriyā-kalāpaiḥ samuvāha bhaktiṁ
[kriyaa-kalaapaih samuvaaha bhaktim]
yayāviriñcyān nirayāṁś cakāra
[yayaavirinchyaan nirayaamsh chakaara]
Word-for-word
evam — in this way vidhā-aneka-guṇaḥ — endowed with varieties of good qualities saḥ — he, Mahārāja Ambarīṣa rājā — the King para-ātmani — unto the Supersoul brahmaṇi — unto Brahman vāsudeve — unto the Supreme Personality of Godhead, Kṛṣṇa, Vāsudeva kriyā-kalāpaiḥ — by practical activities samuvāha — executed bhaktim — devotional service yayā — by such activities āviriñcyān — beginning from the topmost planet nirayān — down to the hellish planets cakāra — he experienced that there is danger everywhere.
Blended reading (Sanskrit + English inline)
evaṁ vidhāneka-guṇaḥ sa rājā
evam
in this way
vidhā-aneka-guṇaḥ
endowed with varieties of good qualities
saḥ
he, Mahārāja Ambarīṣa
rājā
the King
parātmani brahmaṇi vāsudeve
para-ātmani
unto the Supersoul
brahmaṇi
unto Brahman
vāsudeve
unto the Supreme Personality of Godhead, Kṛṣṇa, Vāsudeva
kriyā-kalāpaiḥ samuvāha bhaktiṁ
kriyā-kalāpaiḥ
by practical activities
samuvāha
executed
bhaktim
devotional service
yayāviriñcyān nirayāṁś cakāra
yayā
by such activities
āviriñcyān
beginning from the topmost planet
nirayān
down to the hellish planets
cakāra
he experienced that there is danger everywhere.
In this way, because of devotional service, Mahārāja Ambarīṣa, who was endowed with varieties of transcendental qualities, was completely aware of Brahman, Paramātmā and the Supreme Personality of Godhead, and thus he executed devotional service perfectly. Because of his devotion, he thought even the topmost planet of this material world no better than the hellish planets.
Purport

An exalted and pure devotee like Mahārāja Ambarīṣa is in full awareness of Brahman, Paramātmā and Bhagavān; in other words, a devotee of Vāsudeva, Kṛṣṇa, is in full knowledge of the other features of the Absolute Truth. The Absolute Truth is realized in three features — Brahman, Paramātmā and Bhagavān ( brahmeti paramātmeti bhagavān iti śabdyate ). A devotee of the Supreme Personality of Godhead, Vāsudeva, knows everything ( vāsudevaḥ sarvam iti ) because Vāsudeva, Kṛṣṇa, includes both Paramātmā and Brahman. One does not have to realize Paramātmā by the yoga system, for the devotee always thinking of Vāsudeva is the topmost yogī ( yoginām api sarveṣām ). And as far as jñāna is concerned, if one is a perfect devotee of Vāsudeva, he is the greatest mahātmā ( vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ). A mahātmā is one who has full knowledge of the Absolute Truth. Thus Mahārāja Ambarīṣa, being a devotee of the Personality of Godhead, was in full awareness of Paramātmā, Brahman, māyā, the material world, the spiritual world, and how things are going on everywhere. Everything was known to him. Yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati. Because the devotee knows Vāsudeva, he knows everything within the creation of Vāsudeva ( vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ). Such a devotee does not give much value to the highest standard of happiness within this material world.

nārāyaṇa-parāḥ sarve na kutaścana bibhyati svargāpavarga-narakeṣv api tulyārtha-darśinaḥ

( Bhāg. 6.17.28 )

Because he is fixed in devotional service, a devotee does not regard any position in the material world as important. Śrīla Prabodhānanda Sarasvatī has therefore written ( Caitanya-candrāmṛta 5):

kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate yat-kāruṇya-katākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ

For one who becomes a pure devotee through devotional service to great personalities like Caitanya Mahāprabhu, kaivalya, or merging into Brahman, appears no better than hell. As far as the heavenly planets are concerned, to a devotee they are like a phantasmagoria or will-o’-the-wisp, and as far as yogic perfection is concerned, a devotee does not care a fig for such perfection, since the purpose of yogic perfection is achieved automatically by the devotee. This is all possible when one becomes a devotee of the Lord through the medium of Caitanya Mahāprabhu’s instructions.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In this way, Mahārāja Ambarīṣa, who was endowed with varieties of qualities, performed bhakti to Vāsudeva, who is also Brahman and Paramātmā, by all his activities. By this he understood that all material pleasures were hell. Vāsudeva contained Brahman, Paramātmā and Bhagavān. By activities such as cleaning the temple, he performed bhakti. By this bhakti (yayā) he considered all enjoyment (āviriñcyāt) to be hell.
Related values & verses
Related verses
SB 6.17.28
Related lectures
Personal Guidance
A real devotee sees even the highest material planet as no better than hell. When the heart is anchored in Kṛṣṇa, the relative value of all material situations collapses into a single category: not-Him.
Reflection Questions
  • Which 'higher' material destinations — wealth, status, comfort — am I still ranking above closeness to the Lord?
  • What would shift in my decisions if I genuinely felt that the best of this world is incomparable to a moment of bhakti?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.26

↗
श्रीशुक उवाच अथाम्बरीषस्तनयेषु राज्यं समानशीलेषु विसृज्य धीर: । वनं विवेशात्मनि वासुदेवे मनो दधद् ध्वस्तगुणप्रवाह: ॥ २६ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
athāmbarīṣas tanayeṣu rājyaṁ
[athaambareeshas tanayeshu raajyam]
samāna-śīleṣu visṛjya dhīraḥ
[samaana-sheeleshu visrijya dheerah]
vanaṁ viveśātmani vāsudeve
[vanam viveshaatmani vaasudeve]
mano dadhad dhvasta-guṇa-pravāhaḥ
[mano dadhad dhvasta-guna-pravaahah]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said atha — in this way ambarīṣaḥ — King Ambarīṣa tanayeṣu — unto his sons rājyam — the kingdom samāna-śīleṣu — who were equally as qualified as their father visṛjya — dividing dhīraḥ — the most learned person, Mahārāja Ambarīṣa vanam — into the forest viveśa — entered ātmani — unto the Supreme Lord vāsudeve — Lord Kṛṣṇa, who is known as Vāsudeva manaḥ — mind dadhat — concentrating dhvasta — vanquished guṇa-pravāhaḥ — the waves of the material modes of nature.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
athāmbarīṣas tanayeṣu rājyaṁ
atha
in this way
ambarīṣaḥ
King Ambarīṣa
tanayeṣu
unto his sons
rājyam
the kingdom
samāna-śīleṣu visṛjya dhīraḥ
samāna-śīleṣu
who were equally as qualified as their father
visṛjya
dividing
dhīraḥ
the most learned person, Mahārāja Ambarīṣa
vanaṁ viveśātmani vāsudeve
vanam
into the forest
viveśa
entered
ātmani
unto the Supreme Lord
vāsudeve
Lord Kṛṣṇa, who is known as Vāsudeva
mano dadhad dhvasta-guṇa-pravāhaḥ
manaḥ
mind
dadhat
concentrating
dhvasta
vanquished
guṇa-pravāhaḥ
the waves of the material modes of nature.
Śrīla Śukadeva Gosvāmī continued: Thereafter, because of his advanced position in devotional life, Mahārāja Ambarīṣa, who no longer desired to live with material things, retired from active family life. He divided his property among his sons, who were equally as qualified, and he himself took the order of vānaprastha and went to the forest to concentrate his mind fully upon Lord Vāsudeva.
Purport

As a pure devotee, Mahārāja Ambarīṣa was liberated in any condition of life because, as enunciated by Śrīla Rūpa Gosvāmī, a devotee is always liberated.

īhā yasya harer dāsye karmaṇā manasā girā nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate

In Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī thus instructs that if one’s only desire is service to the Lord, he is liberated in any condition of life. Mahārāja Ambarīṣa was undoubtedly liberated in any condition, but as an ideal king he accepted the vānaprastha order of retirement from family life. It is essential for one to renounce family responsibilities and fully concentrate on the lotus feet of Vāsudeva. Therefore Mahārāja Ambarīṣa divided the kingdom among his sons and retired from family life.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: Thereafter, the learned Mahārāja Ambarīṣa, having destroyed the agitation of the guṇas, divided his kingdom among his sons, who were equally qualified, and entered the forest to concentrate his mind fully upon Lord Vāsudeva. He entered the forest to concentrate his mind on Vāsudeva.
Related lectures
Personal Guidance
Ambarīṣa retires not because he has failed at family life but because he has perfected its purpose. Renunciation done in due season is a fruit, not an escape, and it is best when one's responsibilities have been handed off in good order.
Reflection Questions
  • Am I treating my present āśrama as a stage to ripen in, or as a permanent identity?
  • What would 'leaving things in good order' look like in the responsibilities I currently carry?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.27

↗
इत्येतत् पुण्यमाख्यानमम्बरीषस्य भूपते । सङ्कीर्तयन्ननुध्यायन् भक्तो भगवतो भवेत् ॥ २७ ॥
ity etat puṇyam ākhyānam
[ity etat punyam aakhyaanam]
ambarīṣasya bhūpate
[ambareeshasya bhoopate]
saṅkīrtayann anudhyāyan
[sankeertayann anudhyaayan]
bhakto bhagavato bhavet
[bhakto bhagavato bhavet]
Word-for-word
iti — thus etat — this puṇyam ākhyānam — most pious activity in history ambarīṣasya — of Mahārāja Ambarīṣa bhūpate — O King (Mahārāja Parīkṣit) saṅkīrtayan — by chanting, repeating anudhyāyan — or by meditating upon bhaktaḥ — a devotee bhagavataḥ — of the Supreme Personality of Godhead bhavet — one can become.
Blended reading (Sanskrit + English inline)
ity etat puṇyam ākhyānam
iti
thus
etat
this
puṇyam ākhyānam
most pious activity in history
ambarīṣasya
of Mahārāja Ambarīṣa
ambarīṣasya bhūpate
bhūpate
O King (Mahārāja Parīkṣit)
saṅkīrtayann anudhyāyan
saṅkīrtayan
by chanting, repeating
anudhyāyan
or by meditating upon
bhakto bhagavato bhavet
bhaktaḥ
a devotee
bhagavataḥ
of the Supreme Personality of Godhead
bhavet
one can become.
Anyone who chants this narration or even thinks of this narration about the activities of Mahārāja Ambarīṣa certainly becomes a pure devotee of the Lord.
Purport

Śrīla Viśvanātha Cakravartī Ṭhākura herein gives a very good example. When one is very eager for more and more money, he is not satisfied even when he is a millionaire or a multimillionaire, but wants to earn more and more money by any means. The same mentality is present in a devotee. The devotee is never satisfied, thinking, “This is the limit of my devotional service.” The more he engages in the service of the Lord, the more service he wants to give. This is the position of a devotee. Mahārāja Ambarīṣa, in his family life, was certainly a pure devotee, complete in every respect, because his mind and all his senses were engaged in devotional service ( sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane ). Mahārāja Ambarīṣa was self-satisfied because all of his senses were engaged in devotional service ( sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam/ hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ). Nonetheless, although Mahārāja Ambarīṣa had engaged all his senses in devotional service, he left his home and went to the forest to concentrate his mind fully at the lotus feet of Kṛṣṇa, exactly as a mercantile man, even though complete in wealth, tries to earn more and more. This mentality of getting more and more engaged in devotional service puts one in the most exalted position. Whereas on the karma platform the mercantile man who wants more and more money becomes increasingly bound and entangled, the devotee becomes increasingly liberated.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! The person who chants this narration or even thinks of this narration about the activities of Mahārāja Ambarīṣa certainly becomes a devotee of the Lord. Even a householder can concentrate his mind perfectly on the Lord as illustrated in SB 9.4.18. Devotees attracted to bhakti have the nature of a merchant greedy for a great treasure. Just as the most wealthy merchant, thinking himself to be poor, crossed the ocean to earn money, the devotee makes all efforts to gain bhakti.
Related lectures
Personal Guidance
Devotees are never satisfied with how much devotion they already have. The same restless hunger the world spends on money, a sincere bhakta spends on more remembrance of the Lord.
Reflection Questions
  • Where is my hunger for 'more' currently directed — money, recognition, comfort, or Kṛṣṇa?
  • What would it look like for me to be as discontent with my current bhakti as I am with my current bank balance?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 9.5.28

↗
अम्बरीषस्यचरितं येश‍ृण्वन्तिमहात्मन: । मुक्तिं प्रयान्तितेसर्वेभक्त्याविष्णो: प्रसादत: ॥ २८ ॥
ambarīṣasya caritaṁ
[ambareeshasya charitam]
ye śṛṇvanti mahātmanaḥ
[ye shrinvanti mahaatmanah]
muktiṁ prayānti te sarve
[muktim prayaanti te sarve]
bhaktyā viṣṇoḥ prasādataḥ
[bhaktyaa vishnoh prasaadatah]
Word-for-word
ambarīṣasya — of Mahārāja Ambarīṣa caritam — character ye — persons who śṛṇvanti — hear mahā-ātmanaḥ — of the great personality, the great devotee muktim — liberation prayānti — certainly they attain te — such persons sarve — all of them bhaktyā — simply by devotional service viṣṇoḥ — of Lord Viṣṇu prasādataḥ — by the mercy.
Blended reading (Sanskrit + English inline)
ambarīṣasya caritaṁ
ambarīṣasya
of Mahārāja Ambarīṣa
caritam
character
ye śṛṇvanti mahātmanaḥ
ye
persons who
śṛṇvanti
hear
mahā-ātmanaḥ
of the great personality, the great devotee
muktiṁ prayānti te sarve
muktim
liberation
prayānti
certainly they attain
te
such persons
sarve
all of them
bhaktyā viṣṇoḥ prasādataḥ
bhaktyā
simply by devotional service
viṣṇoḥ
of Lord Viṣṇu
prasādataḥ
by the mercy.
By the grace of the Lord, those who hear about the activities of Mahārāja Ambarīṣa, the great devotee, certainly become liberated or become devotees without delay.
Purport

Thus end the Bhaktivedanta purports of the Ninth Canto, Fifth Chapter, of the Śrīmad-Bhāgavatam, entitled “Durvāsā Muni’s Life Spared.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
By the grace of the Lord, people who with devotion hear about the activities of Mahārāja Ambarīṣa, the great devotee, certainly become liberated by the mercy of Viṣṇu. Thus ends the commentary on the Fifth Chapter of the Ninth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Six The Descendents of Ikṣvāku 9.6: The Downfall of Saubhari Muni 6. The Downfall of Saubhari Muni 9.6 Summary After describing the descendants of Mahārāja Ambarīṣa, Śukadeva Gosvāmī described all the kings from Śaśāda to Māndhātā, and in this connection he also described how the great sage Saubhari married the daughters of Māndhātā. Mahārāja Ambarīṣa had three sons, named Virūpa, Ketumān and Śambhu. The son of Virūpa was Pṛṣadaśva, and his son was Rathītara. Rathītara had no sons, but when he requested the favor of the great sage Aṅgirā, the sage begot several sons in the womb of Rathītara's wife. When the sons were born, they became the dynasty of Aṅgirā Ṛṣi and of Rathītara. The son of Manu was Ikṣvāku, who had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the eldest. The sons of Mahārāja Ikṣvāku became kings of different parts of the world. Because of violating sacrificial rules and regulations, one of these sons, Vikukṣi, was banished from the kingdom. By the mercy of Vasiṣṭha and the power of mystic yoga, Mahārāja Ikṣvāku attained liberation after giving up his material body. When Mahārāja Ikṣvāku expired, his son Vikukṣi returned and took charge of the kingdom. He performed various types of sacrifices, and thus he pleased the Supreme Personality of Godhead. This Vikukṣi later became celebrated as Saśāda. Vikukṣi's son fought with the demons for the sake of the demigods, and because of his valuable service he became famous as Purañjaya, Indravāha and Kakutstha. The son of Purañjaya was Anenā, the son of Anenā was Pṛthu, and the son of Pṛthu was Viśvagandhi. The son of Viśvagandhi was Candra, the son of Candra was Yuvanāśva, and his son was Śrāvasta, who constructed Śrāvastī Purī. The son of Śrāvasta was Bṛhadaśva. Bṛhadaśva's son Kuvalayāśva killed a demon named Dhundhu, and thus he became celebrated as Dhundhumāra, "the killer of Dhundhu." The sons of the killer of Dhundhu were Dṛḍhāśva, Kapilāśva and Bhadrāśva. He also had thousands of other sons, but they burned to ashes in the fire emanating from Dhundhu. The son of Dṛḍhāśva was Haryaśva, the son of Haryaśva was Nikumbha, the son of Nikumbha was Bahulāśva, and the son of Bahulāśva was Kṛśāśva. The son of Kṛśāśva was Senajit, and his son was Yuvanāśva. Yuvanāśva married one hundred wives, but he had no sons, and therefore he entered the forest. In the forest, the sages performed a sacrifice known as Indra-yajña on his behalf. Once, however, the King became so thirsty in the forest that he drank the water kept for performing yajña. Consequently, after some time, a son came forth from the right side of his abdomen. The son, who was very beautiful, was crying to drink breast milk, and Indra gave the child his index finger to suck. Thus the son became known as Māndhātā. In due course of time, Yuvanāśva achieved perfection by performing austerities. Thereafter, Māndhātā became the emperor and ruled the earth, which consists of seven islands. Thieves and rogues were very much afraid of this powerful king, and therefore the king was known as Trasaddasyu, meaning "one who is very fearful to rogues and thieves." Māndhātā begot sons in the womb of his wife, Bindumatī. These sons were Purukutsa, Ambarīṣa and Mucukunda. These three sons had fifty sisters, all of whom became wives of the great sage known as Saubhari. In this connection, Śukadeva Gosvāmī described the history of Saubhari Muni, who, because of sensual agitation caused by fish, fell from his yoga and wanted to marry all the daughters of Māndhātā for sexual pleasure. Later, Saubhari Muni became very regretful. Thus he accepted the order of vānaprastha, performed very severe austerities, and thus attained perfection. In this regard, Śukadeva Gosvāmī described how Saubhari Muni's wives also became perfect.
Related lectures
Personal Guidance
Even hearing about a great devotee's life is enough to plant the seed of liberation. We are shaped by the stories we keep returning to — and Ambarīṣa's is one designed to make devotees of those who linger over it.
Reflection Questions
  • Which devotee's story have I been meaning to hear or re-hear more carefully?
  • What is the steady diet of narratives shaping me — and how closely does it resemble the stories the Bhāgavatam recommends?
📝 My note

Source: vedabase.io