Śrīmad Bhāgavatam |Canto 9 Chapter 5
Durvāsā Muni’s Life Spared
tat-pādau duḥkhito ’grahīt
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.
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.
tasya sodyamam āvīkṣya
astāvīt tad dharer astraṁ
kṛpayā pīḍito bhṛśam
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.
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.
tvam agnir bhagavān sūryas
tvaṁ somo jyotiṣāṁ patiḥ
tvam āpas tvaṁ kṣitir vyoma
vāyur mātrendriyāṇi ca
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.
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.
sudarśana namas tubhyaṁ
svasti bhūyā iḍaspate
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.
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.
tvaṁ dharmas tvam ṛtaṁ satyaṁ
tvaṁ yajño ’khila-yajña-bhuk
tvaṁ loka-pālaḥ sarvātmā
tvaṁ tejaḥ pauruṣaṁ param
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.
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.
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.
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.
tvat-tejasā dharma-mayena saṁhṛtaṁ
tamaḥ prakāśaś ca dṛśo mahātmanām
duratyayas te mahimā girāṁ pate
tvad-rūpam etat sad-asat parāvaram
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.
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.
yadā visṛṣṭas tvam anañjanena vai
balaṁ praviṣṭo ’jita daitya-dānavam
vṛścann ajasraṁ pradhane virājase
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.
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.
sa tvaṁ jagat-trāṇa khala-prahāṇaye
nirūpitaḥ sarva-saho gadā-bhṛtā
vidhehi bhadraṁ tad anugraho hi naḥ
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.
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.
yady asti dattam iṣṭaṁ vā
sva-dharmo vā svanuṣṭhitaḥ
kulaṁ no vipra-daivaṁ ced
dvijo bhavatu vijvaraḥ
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).
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.
yadi no bhagavān prīta
dvijo bhavatu vijvaraḥ
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.
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.
iti saṁstuvato rājño
aśāmyat sarvato vipraṁ
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; yācñayā — 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.
sa mukto ’strāgni-tāpena
durvāsāḥ svastimāṁs tataḥ
praśaśaṁsa tam urvīśaṁ
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.
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.
mahattvaṁ dṛṣṭam adya me
kṛtāgaso ’pi yad rājan
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.
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.
duṣkaraḥ ko nu sādhūnāṁ
dustyajo vā mahātmanām
yaiḥ saṅgṛhīto bhagavān
sātvatām ṛṣabho hariḥ
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.
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?
pumān bhavati nirmalaḥ
tasya tīrtha-padaḥ kiṁ vā
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.
What is impossible for the servants of the Lord? By the very hearing of His holy name one is purified.
rājann anugṛhīto ’haṁ
mad-aghaṁ pṛṣṭhataḥ kṛtvā
prāṇā yan me ’bhirakṣitāḥ
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.
O King, overlooking my offenses, you have saved my life. Thus I am very much obliged to you because you are so merciful.
rājā tam akṛtāhāraḥ
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.
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.
so ’śitvādṛtam ānītam
tṛptātmā nṛpatiṁ prāha
bhujyatām iti sādaram
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.
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.”
prīto ’smy anugṛhīto ’smi
tava bhāgavatasya vai
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.
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.
karmāvadātam etat te
gāyanti svaḥ-striyo muhuḥ
kīrtiṁ parama-puṇyāṁ ca
kīrtayiṣyati bhūr iyam
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.
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.
evaṁ saṅkīrtya rājānaṁ
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.
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.
saṁvatsaro ’tyagāt tāvad
yāvatā nāgato gataḥ
rājāb-bhakṣo babhūva ha
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.
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.
gate ’tha durvāsasi so ’mbarīṣo
ṛṣer vimokṣaṁ vyasanaṁ ca vīkṣya
mene sva-vīryaṁ ca parānubhāvam
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.
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.
evaṁ vidhāneka-guṇaḥ sa rājā
parātmani brahmaṇi vāsudeve
kriyā-kalāpaiḥ samuvāha bhaktiṁ
yayāviriñcyān nirayāṁś cakāra
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.
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.
athāmbarīṣas tanayeṣu rājyaṁ
samāna-śīleṣu visṛjya dhīraḥ
vanaṁ viveśātmani vāsudeve
mano dadhad dhvasta-guṇa-pravāhaḥ
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.
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.
ity etat puṇyam ākhyānam
bhakto bhagavato bhavet
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.
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.
ye śṛṇvanti mahātmanaḥ
muktiṁ prayānti te sarve
bhaktyā viṣṇoḥ prasādataḥ
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.
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.