rule


  
 

Canto 9

Govinda jaya jaya

 



Chapter 4: Ambarîsha Mahârâja Offended by Durvâsâ Muni

(1) S'rî S'uka said: 'Nâbhâga, the learned youngest son of Nabhaga [see 9.1: 11-12, not the uncle also called Nriga nor the Nâbhâga of Dishtha, see 9.2: 23] returning from a celibate life received [as his share of the kingdom, the care for] his father because his elder brothers [already] had divided the property [among themselves].

(2)
'Oh, my brothers' [he said] 'What is the share you have reserved for me?'

'We allot you our father as your share.' [they answered].

[He then said to his father:] 'Oh father, my elder brothers have not given me my share!'

[The father thereupon replied:] 'My son, do not take heed of that! (3) The so highly intelligent descendants of Angirâ [see 6.6: 19] are today performing a sacrifice, but on every sixth day they do this oh learned one, they will fall in illusion with their fruitive actions. (4-5) You better recite for those great souls two Vedic hymns relating to the God of the Universe [Vais'vadeva, the Supreme Lord] so that they, after resuming their own course, will hand the wealth over to you that they received from their sacrifice. Therefore go and see them.'

Doing what his father had told him they gave him the proceeds of the yajña before they returned to their heavenly places. (6) As he was collecting his riches, some person with a black countenance who had arrived from the north said to him: 'All these riches remaining from the sacrifice belong to me!'

(7)
[He replied:] 'They are all mine, the sages have handed them over to me!'

[The black man said:] 'Let us concerning this matter head for the son of Manu, your father and ask him', and thus he inquired with his father as was proposed.

(8) [Father Nabhaga said:] 'Everything that remains from the sacrifice is by the sages considered a share for Lord S'iva, so they have once decided [during the sacrifice of Daksha]. He is the demigod who deserves it all.'

(9)
Nâbhâga offered him [S'iva] his obeisances and said: 'As my father said: everything from the sacrificial arena belongs to you oh Lord [see 3.12: 6-14]. Oh saintly one, let me bow my head for you, I beg your pardon.'

(10) [Lord S'iva said:] 'All that your father said is true and also is what you are saying the truth. Let me, the knower of the mantras, grant you the spiritual knowledge that is transcendental and eternal. (11) Please take all the riches. I give you all that has been offered to me', and having spoken thus Rudra, the great lord and guardian of the dharma vanished. (12) Anyone who in the morning and in the evening with great attention remembers this becomes a scholar: he will become a knower of the mantras and the supreme destination and thus be a self-realized soul. (13) From Nâbhâga the most exalted and highly celebrated devotee Ambarîsha was born. A curse of a brahmin against him failed: it could never touch him.'

(14)
The king said: 'Oh lordship, I would like to hear about him, that king who was so intelligent that the most insurmountable power of a brahmin's measure could not affect him.'

(15-16)
S'rî S'uka said: 'Ambarîsha, the man of great fortune, after achieving an unlimited opulence on this earth consisting of the seven continents, meant that all that is so rarely obtained by many a ruler is as the riches one imagines in a dream: coming to one's senses it is all gone. It is the reason because of which a man falls in ignorance. (17) Unto Vâsudeva, the Supreme Personality, unto the devotees as also unto the saints he had achieved the reverence and devotion in the transcendence of which one takes this entire universe for something as insignificant as a piece of stone. (18-20) He was sure to fix his mind upon the lotus feet of Krishna, to use his words to describe the qualities of [the Lord of] Vaikunthha, to use his hands for matters as cleaning the Lord's temple and to engage his ears in listening to the transcendental talks about the Infallible One. He used his eyes to look at the deities, the temples and buildings of Mukunda, he used his body to be in touch with the bodies of the devotees, he used his nose to smell the fragrance of the tulsî leaves on the lotus flower formed by His feet and used his tongue to relish the food that is offered to Him. By using his legs to walk to the Lord's holy places, by using his head to bow down to the feet of Hrishîkes'a and by engaging his senses more in being a servant of Him than a servant of his lusty desires, he was alike the ones who seek their refuge in being attached to the Lord Glorified in the Scriptures [like Prahlâda e.g.]. (21) Thus in his prescribed duties always being of sacrifice unto the Transcendence, the Original Enjoyer of the Sacrifice, the Supreme Lord Beyond the Senses, he exercised all the different forms of devotional service and ruled, under the guidance of His faithful scholars, this planet earth [see also 5.18: 12 and B.G. 5: 29]. (22) With horse sacrifices executed by brahmins like Vasishthha, Asita and Gautama, he worshiped, in all places where the Sarasvatî river flowed through the desert countries, the Lord of Sacrifice, the Supreme Controller, with great opulence and all the prescribed paraphernalia and remuneration. (23) During the sacrificial ceremonies before the deities, the finely dressed members of the assembly, the priests and the other functionaries could be recognized as the ever vigilant demigods. (24) A heavenly existence as cherished by the demigods, was not a thing desired by his citizens who were accustomed to hearing and chanting the glories of Uttamas'loka, the Lord hailed in the Verses. (25) Persons accustomed to having Mukunda in their hearts rarely desire the perfections of the great ones because such aspirations go at the cost of the happiness of being in one's constitutional position of rendering service [see siddhis]. (26-27) He, the king who in bhakti-yoga being engaged in austerities, in his constitutional activities unto the Lord satisfied all sorts of desires, thus step by step gave it up to fix his mind upon temporal matters as having a home, a wife, children, friends and relatives, a good elephant, a nice chariot and fine horses and durable goods like having jewels, ornaments, a nice outfit and such and a never empty treasury. (28) Pleased with his unalloyed devotional service the Lord gave him His cakra [disc weapon] that protects the devotees but is so fearful to the ones opposing Him [see also 7.9: 43 and B.G. 9: 31]. (29) Aspiring to worship Krishna together with his equally qualified queen, the king observed the vow of dvâdas'î [fasting on certain lunar days] for a whole year. (30) At the end of that vow he in the month Kârtika [Oct. - Nov.] for three nights observed a complete fast [with one meal during the day] whereupon he, after taking a bath in the Yamunâ, worshiped Lord Krishna in Madhuvana [a part of the Vrindâvana area]. (31-32) He with all paraphernalia for doing puja, according to the rules bathed the deity and dressed it with nice clothing and ornaments, fragrant flower garlands and other means of service in his [mahâbhisheka] worship of the greatly fortunate Lord Kes'ava and the brahmins that he performed with a mind filled with divine love and devotion. (33-35) After having donated to the brahmin sages, the scholars who had arrived at his place, sixty crores of nicely decorated, young and beautiful cows equiped with gold covered horns and silver plated hooves, full udders and with calves at their side, he firstly sumptuously fed them with the most heavenly, delicious food. When he to the full of their satisfaction and with their permission next ended his own fasting and was about to observe the concluding ceremony, they all of a sudden were confronted with an unexpected visit from the mighty sage Durvâsâ. (36) Despite having appeared there uninvited, the king showed his respect by standing up and offering him a seat. Thereupon he asked him, with all regards having fallen at his feet, whether he would like to eat something. (37) He gladly accepted that request and went, in order to perform the necessary rituals, to the Yamunâ to dip into the auspicious water and meditate on the Supreme Brahman. (38) That, with half a muhûrta [24 minutes] left before the end of the dvâdas'î fast that was observed, made the king together with the brahmins wonder what would be the appropriate notion of dharma for the precarious situation he had ran into: (39-40) 'Both failing to respect the brahmin sage and not to break with the fast of dvâdas'î at the right time is an offense. What now is the best thing to do? What would be irreligious and what not? So let me touch water only so that I correctly may conclude the vow, because oh scholars, the act of drinking water is considered to be indeed both eating and not eating.'

(41)
The great king thus drank water and awaited, with his mind turned to the Infallible One, the return of the brahmin mystic oh best of the Kurus. (42) After Durvâsâ had finished the rituals at the bank of the Yamunâ and returned, he was well received by the king, but he discovered by his insight what had taken place. (43) Trembling with anger he with a tightened face frowning and also hungry, addressed the perpetrator who stood there with folded hands. (44) 'Alas, this one here, this 'love of the people', has in his madness about his opulence, for everyone to see, violated the dharma! Not being a devotee of Vishnu at all, he thinks that he is the Lord Himself! (45) I, unexpectedly arriving here, was invited by this man to be his guest, but now he has taken food without sharing it with me. I'll show you directly what the consequence is!'

(46)
Speaking thus he, red with anger, pulled a bunch of hair out of his head and created a demon for him resembling the fire at the end of time. (47) As the demon came towards him with a trident blazing with fire in his hand and a footstep that made the earth tremble, the king, seeing him clearly, did not move an inch from the spot [compare 6.17: 28]. (48) As it was arranged by the Original Person of the Supersoul for the protection of His devotees, the cakra [that Ambarîsha had received, see verse 28] burned like a fire that angry serpent of a created demon to ashes [see also B.G. 18: 66]. (49) Seeing that his attempt had failed and that the disc was coming after him, Durvâsâ started to run in great fear wherever he could go in order to save his life. (50) When the muni saw the disc, that chariot wheel of the Lord, closely behind his back, he like a snake pursued by the flames of a highly blazing forest fire, quickly ran to mount Meru to enter a cave there. (51) But in whatever direction Durvâsâ fled - of the sky, the earth's surface, in caves, in seas or to all the worlds up to heaven -, he saw the unbearable Sudars'ana cakra ['His immediate fearful presence']. (52) Without the shelter of a protector he was everywhere with a constant fear in his heart, looking for someone who could offer him protection. At last he approached Lord Brahmâ [and prayed]: 'Oh my Lord, oh Selfborn One, save me from the invincible fire that was released at me.'

(53-54)
Lord Brahmâ said: 'At the end of my lifetime [a dvi-parârdha, see 3.11: 33] when His pastimes have ended, the Lord of the End Time [Vishnu], the Self of Time, with a single movement of His eyebrows will destroy this universe including my heavenly abode. I, Lord S'iva, Daksha, Bhrigu and the other sages, as also the rulers of man, the rulers of the living beings and the rulers of the demigods, all carry out His orders and together bow, for the salvation of all living beings, our heads in surrender to the principle regulating our lives.'

(55) 
Durvâsâ who, scorched by Vishnu's cakra, was turned down by Lord Brahmâ, went for his shelter to him who always resides on Kailâsa [Lord S'iva]. (56) S'rî S'ankara [S'iva] said: 'My dear one, we have no power over the Supreme One, the Transcendence in Person with whom I, the other living beings and even Lord Brahmâ wander around within the countless universes that together with us at times arise and are destroyed again. (57-59) I, Sanat and the other Kumâras, Nârada, the great Unborn Lord, Kapila, Vyâsadeva, Devala [the great sage], Yamarâja, Âsuri [the saint], Marîci and other masters of perfect knowledge headed by him, have learned to know the limits of all there is to know, but none of us can fully comprehend His illusory energy [of mâyâ] and that what is covered by it. The weapon of the Controller of the Universe [the cakra] is even for us difficult to handle and you should therefore seek your refuge with the Lord who will certainly bestow upon you His happiness and fortune.'

(60)
Durvâsâ thereafter went disappointed to the abode of the Supreme Lord known as Vaikunthha where He as S'rînivâsa, the Master of the Abode, lives together with the goddess of fortune. (61) Scorched by the fire of the invincible weapon he fell down at His lotus feet trembling all over and said: 'Oh Infallible and Unlimited One, oh Desire of the Saintly Ones, oh Master, offer me, this great offender, protection, oh Well-wisher of the Entire Universe! (62) Not knowing about Your inconceivable prowess I have committed a great offense at the feet of someone dear to Your Lordship. Please be so kind to do whatever is needed to counteract an offense like this oh Vidhâta, Lord of Regulation, by the pronunciation of whose name a person can even be delivered from hell.'

(63)
The Supreme Lord said: 'Precisely oh brahmin, I am not self-willed, I am fully committed to My bhaktas. My heart is controlled by devotees free from material desires. Even a devotee of My devotee is dear to Me.  (64) I, their ultimate destination, take without My saintly devotees no interest in the blissful essence or the elevation of My opulences [see om pûrnam]. (65) How could I give up on those who taking shelter with Me gave up their wife, house, children, relatives, their lives, wealth and promotion to a superior position? (66) The way a chaste woman is of service to a gentle husband, I act as a servant to pure and equal minded pious souls [see also 7.9: 43] who in their hearts firmly being attached to Me engage in devotional service. (67) Devoted to Me they do not hanker for the completeness [the pûrnam] of the four types of liberation they automatically achieve by simply being of service. Why would they care about other matters that are all lost over time? (68) Pure devotees are always in My heart and I am always in their hearts. They know nothing outside of Me and I do not have the least interest outside of them [see also B.G. 9: 29]. (69) Let Me now tell you how you can protect yourself in this matter. Oh scholar, listen attentively to what I have to tell you. With this action of yours you have violated yourself. Waste no time any longer and go forthwith to him [Ambarîsha] because of whom all this took place. As you can see, the power applied against a devotee turns against the one doing so. (70) Penance and knowledge bring the learned ones the greatest welfare, but practiced by an obstinate person they result in the opposite. (71) Oh brahmin, I wish you all the happiness of the world, go therefore to the king, the son of Nâbhâga, to satisfy that great personality. Then there will be peace.'

 

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Third revised edition, loaded November 24, 2012.
 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'Nâbhâga, the learned youngest son of Nabhaga [see 9.1: 11-12, not the uncle also called Nriga nor the Nâbhâga of Dishtha, see 9.2: 23] returning from a celibate life received [as his share of the kingdom, the care for] his father because his elder brothers [already] had divided the property [among themselves].
S'rî S'uka said: 'Nâbhâga, the learned youngest son of Nâbhaga [see 9.1: 11-12, not the uncle also called Nriga nor the Nâbhâga of Dishtha, see: 9.2: 23] returning from a celibate life had the father when the elder brothers divided the property [among themselves]. (Vedabase)

 

Text 2

Oh my brothers' [he said] 'What is the share you have reserved for me?'

'We allot you our father as your share.' [they answered].

[He then said to his father:] 'Oh father, my elder brothers have not given me my share!'

[The father thereupon replied:] 'My son, do not take heed of that'
'O, my brothers' [he said] 'What have you reserved for me as my share?'

'We allot you our father as yours' [they answered].

[To his father he then said:] 'O father, my elder brothers have not given me my share!'

[The father thereupon replied:] 'My son, take no heed of that! (Vedabase)

 

Text 3

The so highly intelligent descendants of Angirâ [see 6.6: 19] are today performing a sacrifice, but on every sixth day they do this oh learned one, they will fall in illusion with their fruitive actions.

All these so very intelligent descendants of Angirâ [see 6.6:19] are today performing a sacrifice but every sixth day after having such a day, o learned one, will they fall in ignorance because of their karma. (Vedabase)

 

Text 4-5

You better recite for those great souls two Vedic hymns relating to the God of the Universe [Vais'vadeva, the Supreme Lord] so that they, after resuming their own course, will hand the wealth over to you that they received from their sacrifice. Therefore go and see them.'

Doing what his father had told him they gave him the proceeds of the yajña before they returned to their heavenly places.

You yourself describe all of them great souls, two vedic hymns relating to the God of the Universe so that after they resume their own course they will deliver you the wealth of what remains of the sacrifice of their own property; therefore go to them there.' (Vedabase)

 

Text 6

As he was collecting his riches, some person with a black countenance who had arrived from the north said to him: 'All these riches remaining from the sacrifice belong to me!'

He then did as his father had told him and so gave they him the remnants of the yajña as they returned to their own heavenly places. (6) As he was cashing in the riches said some black-looking person who had arrived from the north to him: 'All these riches remaining from the sacrifice are mine!' (Vedabase)

  

Text 7

[He replied:] 'They are all mine, the sages have handed them over to me!'

[The black man said:] 'Let us concerning this matter head for the son of Manu, your father and ask him', and thus he inquired with his father as was proposed.

[He replied:] 'They're all mine, the sages have handed them over to me!'

[The black man said:] 'Let us to this head for the son of Manu, your father and ask him', and so inquired he with his father as was proposed. (Vedabase)

 

Text 8

[Father Nabhaga said:] 'Everything that remains from the sacrifice is by the sages considered a share for Lord S'iva, so they have once decided [during the sacrifice of Daksha]. He is the demigod who deserves it all.'

[Father Nâbhaga said:] 'Everything that belongs to the sacrificial arena, and what remains sometimes is by the sages set apart as a share for Lord S'iva; he is the demigod deserving it all.' (Vedabase)


Text 9

Nâbhâga offered him [S'iva] his obeisances and said: 'As my father said: everything from the sacrificial arena belongs to you oh Lord [see 3.12: 6-14]. Oh saintly one, let me bow my head for you, I beg your pardon.'

Nâbhâga offered him [S'iva] his obeisances and said: 'As my father said: it's yours, o Lord, and so is for sure all that belongs to the sacrificial arena - o you of Brahmâ [see: 3.12-6-14], let me bow my head before you, I beg your pardon. (Vedabase)

 

Text 10

[Lord S'iva said:] 'All that your father said is true and also is what you are saying the truth. Let me, the knower of the mantras, grant you the spiritual knowledge that is transcendental and eternal.

[Lord S'iva said:] 'All your father said is true and also you are speaking the truth; let me, the knower of the mantras, grant you the spiritual knowledge that is transcendental and eternal. (Vedabase)

 

Text 11

Please take all the riches. I give you all that has been offered to me', and having spoken thus Rudra, the great lord and guardian of the dharma vanished.

Please take all the riches; I give you all that was offered on my behalf', and having spoken thus, vanished Rudra, the great lord and guardian of the dharma. (Vedabase)

 

Text 12

Anyone who in the morning and in the evening with great attention remembers this becomes a scholar: he will become a knower of the mantras and the supreme destination and thus be a self-realized soul.

Anyone who in the morning and in the evening with great attention remembers this becomes learned: like a self-realized soul will he be a knower of the mantras and the destination. (Vedabase)

 

Text 13

From Nâbhâga the most exalted and highly celebrated devotee Ambarîsha was born. A curse of a brahmin against him failed: it could never touch him.'

By Nâbhâga was the most exalted and highly celebrated devotee Ambarîsha born; a curse of a brahmin against him failed: it could never ever touch him. (Vedabase)

 

Text 14

The king said: 'Oh lordship, I would like to hear about him, that king who was so intelligent that the most insurmountable power of a brahmin's measure could not affect him.

The king said: 'O lordship, I would like to hear about him, that king who was such a sober personality that the so insurmountable power of a brahmins measure had no effect on him.' (Vedabase)

  

Text 15-16

S'rî S'uka said: 'Ambarîsha, the man of great fortune, after achieving an unlimited opulence on this earth consisting of the seven continents, meant that all that is so rarely obtained by many a ruler is as the riches one imagines in a dream: coming to one's senses it is all gone. It is the reason because of which a man falls in ignorance.

S'rî S'uka said: 'Ambarîsha, the man of great fortune, meant that, after achieving on this earth consisting of the seven continents an unlimited opulence, that all that is so rarely obtained by many a ruler is as the riches imagined in a dream: coming to one's senses it is all gone; it the reason because of which a man lands in ignorance. (Vedabase)

  

Text 17

Unto Vâsudeva, the Supreme Personality, unto the devotees as also unto the saints he had achieved the reverence and devotion in the transcendence of which one takes this entire universe for something as insignificant as a piece of stone.

Unto Vâsudeva, the Supreme Personality, unto the devotees as also unto the saints was he as one who has achieved the reverence and devotion in the transcendental of which one holds this whole universe for something as insignificant as a piece of stone. (Vedabase)

 

Text 18-20

He was sure to fix his mind upon the lotus feet of Krishna, to use his words to describe the qualities of [the Lord of] Vaikunthha, to use his hands for matters as cleaning the Lord's temple and to engage his ears in listening to the transcendental talks about the Infallible One. He used his eyes to look at the deities, the temples and buildings of Mukunda, he used his body to be in touch with the bodies of the devotees, he used his nose to smell the fragrance of the tulsî leaves on the lotus flower formed by His feet and used his tongue to relish the food that is offered to Him. By using his legs to walk to the Lord's holy places, by using his head to bow down to the feet of Hrishîkes'a and by engaging his senses more in being a servant of Him than a servant of his lusty desires, he was alike the ones who seek their refuge in being attached to the Lord Glorified in the Scriptures [like Prahlâda e.g.].

He was sure to fix his mind upon the lotusfeet of Krishna, his words upon the description of the qualities of Vaikuntha, his hands to things like cleaning the Lord His temple and to engage his ears in the Infallible. Hearing the transcendental talks, using his eyes to see the deities, the temples and buildings of Mukunda, being physically in touch with the bodies of the devotees, smelling the fragrance of the tulsi leaves at the lotusflower of His feet, to have on his tongue the food offered to Him, to walk his legs to the Lord's holy places, to bow his head to the feet of Hrsîkesa, to set his desires more to being a servant than to sense-gratification, was he as the one man [Prahlâda] that seeks his refuge with the Lord Glorified in the Scriptures. (Vedabase)

  

Text 21

Thus in his prescribed duties always being of sacrifice unto the Transcendence, the Original Enjoyer of the Sacrifice, the Supreme Lord Beyond the Senses, he exercised all the different forms of devotional service and ruled, under the guidance of His faithful scholars, this planet earth [see also 5.18: 12 and B.G. 5: 29].

Thus in his prescribed duties always of sacrifice unto the Transcendence, the Original One of the Sacrifice, the Supreme Lordship and Him Beyond the Senses, exercised he all different forms of love for the True One of the Soul and ruled he, directed by the Lord His faithful ones of learning, this planet earth in the past [see also 5.18: 12 and B.G. 5: 29]. (Vedabase)

 

Text 22

With horse sacrifices executed by brahmins like Vasishthha, Asita and Gautama, he worshiped, in all places where the Sarasvatî river flowed through the desert countries, the Lord of Sacrifice, the Supreme Controller, with great opulence and all the prescribed paraphernalia and remuneration.

In horse-sacrifices executed by brahmins like Vasishthha, Asita and Gautama, worshiped he, everywhere the Sarasvatî river flowed through the desert countries, the Lord of sacrifice, the Supreme Controller, with great opulence and all the prescribed paraphernalia and remuneration. (Vedabase)

 

Text 23

During the sacrificial ceremonies before the deities, the finely dressed members of the assembly, the priests and the other functionaries could be recognized as the ever vigilant demigods.

The loyals of penance and experts who as the members of the sacrifice were the priest to perform for him the offerings were, dressed up the finest, seen as the unblinking demigods. (Vedabase)

   

Text 24

A heavenly existence as cherished by the demigods, was not a thing desired by his citizens who were accustomed to hearing and chanting the glories of Uttamas'loka, the Lord hailed in the Verses.

The heavenly existence so dear to even the demigods, was not a thing desired by his citizens who were accustomed to hear and chant the glories of Uttamas'loka, the Lord hailed in the Verses. (Vedabase)

 

Text 25

Persons accustomed to having Mukunda in their hearts rarely desire the perfections of the great ones because such aspirations go at the cost of the happiness of being in one's constitutional position of rendering service [see siddhis].

Because such aspirations are not conducive to the happiness of those that are saturated in their constitutional position of rendering service, are the persons used to so having Mukunda in their hearts, rarely after the perfections of the great [see siddhis]. (Vedabase)

 

Text 26-27

He, the king who in bhakti-yoga being engaged in austerities, in his constitutional activities unto the Lord satisfied all sorts of desires, thus step by step gave it up to fix his mind upon temporal matters as having a home, a wife, children, friends and relatives, a good elephant, a nice chariot and fine horses and durable goods like having jewels, ornaments, a nice outfit and such and a never empty treasury.

He, the king, of bhakti-yoga and at the same time of austerity, in his constitutional activities unto the Lord satisfying all sorts of desires, this way gradually gave it up to set his mind to the untrue as one finds in one's home, the wife, in children, in friends and relatives, a good elephant, a nice chariot, fine horses and in durable goods like jewels, ornaments, an outfit and such and a never empty treasury. (Vedabase)

 

Text 28

Pleased with his unalloyed devotional service the Lord gave him His cakra [disc weapon] that protects the devotees but is so fearful to the ones opposing Him [see also 7.9: 43 and B.G. 9: 31].

Pleased with his unalloyed devotional service gave the Lord him for the protection of the devotees His cakra so intimidating to the ones opposed [see also 7.9: 43 and B.G. 9: 31]. (Vedabase)

 

Text 29

Aspiring to worship Krishna together with his equally qualified queen, the king observed the vow of dvâdas'î [fasting on certain lunar days] for a whole year.

Aspiring with his equally qualified queen to worship Krishna together, accepted the King the vow of dvâdas'î [fasting on certain lunar days] for a whole year. (Vedabase)

 

Text 30

At the end of that vow he in the month Kârtika [Oct. - Nov.] for three nights observed a complete fast [with one meal during the day] whereupon he, after taking a bath in the Yamunâ, worshiped Lord Krishna in Madhuvana [a part of the Vrindâvana area].

Once at the Yamunâ, at the end of his vow, observed he in the month Kârtika [Oct.-Nov.] for three nights a full fast after which he took a bath and worshiped the Lord in Madhuvana [a part of the Vrindâvana area]. (Vedabase)

 

Text 31-32

He with all paraphernalia for doing puja, according to the rules bathed the deity and dressed it with nice clothing and ornaments, fragrant flower garlands and other means of service in his [mahâbhisheka] worship of the greatly fortunate Lord Kes'ava and the brahmins that he performed with a mind filled with divine love and devotion.

To the rules of bathing the deity bathing it [mahâbhisheka] with all paraphernalia for the honoring - nice clothing and ornaments, fragrant flower garlands and other means of worship - did he the puja with a mind filled with divine love in bhakti unto the greatly fortunate of Kes'ava and the brahmins, with also with himself being in perfect peace. (Vedabase)

 

Text 33-35

After having donated to the brahmin sages, the scholars who had arrived at his place, sixty crores of nicely decorated, young and beautiful cows equiped with gold covered horns and silver plated hooves, full udders and with calves at their side, he firstly sumptuously fed them with the most heavenly, delicious food. When he to the full of their satisfaction and with their permission next ended his own fasting and was about to observe the concluding ceremony, they all of a sudden were confronted with an unexpected visit from the mighty sage Durvâsâ.

The brahmins and learned who had arrived at his place fed he, the twice-born first, sumptuously with the most heavenly, delicious food after having donated sixty crores nicely decorated, young and beautiful cows with gold-covered horns and silverplated hooves, full udders and extra calves next to them. With the full of their satisfaction and their permission to complete the fast was he just about to observe the concluding ceremony when all of a sudden they were confronted with a unexpected visit of the mighty sage Durvâsâ.(Vedabase)

  

Text 36

Despite having appeared there uninvited, the king showed his respect by standing up and offering him a seat. Thereupon he asked him, with all regards having fallen at his feet, whether he would like to eat something.

Although he came there uninvited showed the king him his respect by standing up and offering him a seat, with all regards fallen to his feet asking him to eat something. (Vedabase)

 

Text 37

He gladly accepted that request and went, in order to perform the necessary rituals, to the Yamunâ to dip into the auspicious water and meditate on the Supreme Brahman.

He gladly accepted that request and went to perform the necessary rituals to the Yamunâ to dip into the auspicious water and meditate on the Supreme Brahmân. (Vedabase)

 

Text 38

That, with half a muhûrta [24 minutes] left before the end of the dvâdas'î fast that was observed, made the king together with the brahmins wonder what would be the appropriate notion of dharma for the precarious situation he had ran into:

That, with less than an hour to go before the ending of the dvâdas'î fast observed, made him wonder with the twice-born about what now would be the right idea of dharma in the dangerous situation he had ran into: (Vedabase)

  

Text 39-40

'Both failing to respect the brahmin sage and not to break with the fast of dvâdas'î at the right time is an offense. What now is the best thing to do? What would be irreligious and what not? So let me touch water only so that I correctly may conclude the vow, because oh scholars, the act of drinking water is considered to be indeed both eating and not eating.'

'Failing to respect the brahmin sage is an offense as well as not to break with the fast of dvâdas'î at the right time; what now is the best thing to do, what would be irreligious and what not? So let me touch water only so that I meet with the end of the vow correctly, as o, learned ones, it is said that the act of drinking water is indeed as well eating as not eating.' (Vedabase)

 

Text 41

The great king thus drank water and awaited, with his mind turned to the Infallible One, the return of the brahmin mystic oh best of the Kurus.

The great king, after thus drinking water, with his mind put to the Infallible One awaited the return, o best of the Kurus, of him, the brahmin mystic. (Vedabase)

 

Text 42

After Durvâsâ had finished the rituals at the bank of the Yamunâ and returned, he was well received by the king, but he discovered by his insight what had taken place.

When Durvâsâ was done with the rituals at the bank of the Yamunâ and returned was he well received by the king but from his intelligence he understood what had taken place. (Vedabase)

   

Text 43

Trembling with anger he with a tightened face frowning and also hungry, addressed the perpetrator who stood there with folded hands.

Incensed trembling all over, with his face screwed up and frowning, being very hungry, addressed he the perpetrator standing there with folded hands. (Vedabase)

 

Text 44

'Alas, this one here, this 'love of the people', has in his madness about his opulence, for everyone to see, violated the dharma! Not being a devotee of Vishnu at all, he thinks that he is the Lord Himself!

'Alas, this one here, this 'love of all', has mad of his opulence, for everyone to see, transgressed the dharma; not a devotee of Vishnu at all, he thinks he is the Controller Himself! (Vedabase)

 

Text 45

I, unexpectedly arriving here, was invited by this man to be his guest, but now he has taken food without sharing it with me. I'll show you directly what the consequence is!'

This man has towards me, unexpectantly arriving here, after welcoming me as his guest taken food without giving it me also: right now I'll show you what the repercussion is.' (Vedabase)

 

Text 46

Speaking thus he, red with anger, pulled a bunch of hair out of his head and created a demon for him resembling the fire at the end of time.

Speaking thus pulled he out, red of anger, a bunch of hair and created he from it a demon appearing like the fire at the end of time. (Vedabase)

 

Text 47

As the demon came towards him with a trident blazing with fire in his hand and a footstep that made the earth tremble, the king, seeing him clearly, did not move an inch from the spot [compare 6.17: 28].

As the demon came at him with a trident blazing with fire in his hand and a footstep that made the earth tremble, did the king, seeing him clearly, not move an inch from the spot [compare 6.17: 28]. (Vedabase)

 

Text 48

As it was arranged by the Original Person of the Supersoul for the protection of His devotees, the cakra [that Ambarîsha had received, see verse 28] burned like a fire that angry serpent of a created demon to ashes [see also B.G. 18: 66].

The way it by the Original Person of the Supersoul was arranged for the protection of His devotees burnt the cakra [that Ambarîsha had received, see verse 28] like fire that angry serpent of a created demon to ashes [see also B.G. 18: 66]. (Vedabase)

 

Text 49

Seeing that his attempt had failed and that the disc was coming after him, Durvâsâ started to run in great fear wherever he could go in order to save his life.

Seeing how the disc moved at him and how his own attempt had failed, began Durvâsâ to run in great fear wherever he could go to save his life. (Vedabase)

 

Text 50

When the muni saw the disc, that chariot wheel of the Lord, closely behind his back, he like a snake pursued by the flames of a highly blazing forest fire, quickly ran to mount Meru to enter a cave there.

As a snake pursued by a forest fire blazing high with flames ran the muni, seeing how the disc, that wheel from the Lord His chariot, burnt his back, quickly to mount Meru to enter a cave there. (Vedabase)

 

Text 51

But in whatever direction Durvâsâ fled - of the sky, the earth's surface, in caves, in seas or to all the worlds up to heaven -, he saw the unbearable Sudars'ana cakra ['His immediate fearful presence'].

But, gone in each direction, in the sky, on the earth's surface, in caves, in the seas, in all places with all rulers of the three worlds - wheresoever he went, saw Durvâsâ the acute of His presence [Sudars'ana cakra] so frightening. (Vedabase)

  

Text 52

Without the shelter of a protector he was everywhere with a constant fear in his heart, looking for someone who could offer him protection. At last he approached Lord Brahmâ [and prayed]: 'Oh my Lord, oh Selfborn One, save me from the invincible fire that was released at me.'

Without the shelter of a protector was he everywhere, with a constant fear in his heart, looking for someone who could give him shelter. At last he approached Lord Brahmâ: 'O my Lord protect me, o Selfborn One, from the fire released at me by the Invincible One.' (Vedabase)

 

Text 53-54

Lord Brahmâ said: 'At the end of my lifetime [a dvi-parârdha, see 3.11: 33] when His pastimes have ended, the Lord of the End Time [Vishnu], the Self of Time, with a single movement of His eyebrows will destroy this universe including my heavenly abode. I, Lord S'iva, Daksha, Bhrigu and the other sages, as also the rulers of man, the rulers of the living beings and the rulers of the demigods, all carry out His orders and together bow, for the salvation of all living beings, our heads in surrender to the principle regulating our lives.'

Lord Brahmâ said: 'With a flick of His eyebrows will the place where I am, my residence, along with this whole universe at the end of the Supreme Lord His pastimes, upon the desire of Him in the form of time to burn it after one day of my life [a dvi-parârdha, see 3.11: 33], be vanquished indeed. I, Lord S'iva, Daksha, Bhrigu and others under their lead, the rulers of man, the living beings and the demigods - we and all lead by us, who are bowing our heads for the good of all living beings surrendered to the principles regulating, do carry out His orders.' (Vedabase)

 

Text 55

Durvâsâ who, scorched by Vishnu's cakra, was turned down by Lord Brahmâ, went for his shelter to him who always resides on Kailâsa [Lord S'iva].

Turned down by Lord Brahmâ went Durvâsâ, scorched by the cakra, for his shelter to him who always resides on Kailasa [Lord S'iva]. (Vedabase)

 

Text 56

S'rî S'ankara [S'iva] said: 'My dear one, we have no power over the Supreme One, the Transcendence in Person with whom I, the other living beings and even Lord Brahmâ wander around within the countless universes that together with us at times arise and are destroyed again.

S'rî Sankara said: 'We relative to the Supreme One lack in power, my dear - with us rotating in Him, the Transcendence, can [I and] the other living beings up to the Unborn One, Lord Brahmâ, and the universes also not, by time become [that power]; indeed can we and all of the thousands and millions of our worlds not grow alike this. (Vedabase)

 

Text 57-59

I, Sanat and the other Kumâras, Nârada, the great Unborn Lord, Kapila, Vyâsadeva, Devala [the great sage], Yamarâja, Âsuri [the saint], Marîci and other masters of perfect knowledge headed by him, have learned to know the limits of all there is to know, but none of us can fully comprehend His illusory energy [of mâyâ] and that what is covered by it. The weapon of the Controller of the Universe [the cakra] is even for us difficult to handle and you should therefore seek your refuge with the Lord who will certainly bestow upon you His happiness and fortune.'

I, Sanat and the other Kumâras, Nârada, the great Lord Unborn, Kapila, Vyâsadeva, Devala [the great sage], Yamarâja, Âsuri [the saint] and Marîci, and the others all-perfect in knowledge headed by them have met with the limits of all knowing, but none of us can fully comprehend His illusory energy and that which is covered by it. The Controller of the Universe His weapon [the cakra] is indeed even for us difficult to handle and therefore should you seek your refuge with the Lord who will not fail you in His auspiciousness.' (Vedabase)

 

Text 60

Durvâsâ thereafter went disappointed to the abode of the Supreme Lord known as Vaikunthha where He as S'rînivâsa, the Master of the Abode, lives together with the goddess of fortune.

Disappointed went Durvâsâ thereafter to the Supreme Lord His place known as Vaikuntha where He as Srinivâsa, the Master of the Abode, perpetually resides with the goddess of fortune. (Vedabase)

 

Text 61

Scorched by the fire of the invincible weapon he fell down at His lotus feet trembling all over and said: 'Oh Infallible and Unlimited One, oh Desire of the Saintly Ones, oh Master, offer me, this great offender, protection, oh Well-wisher of the Entire Universe!

Scorched by the fire of the invincible weapon fell he down at His lotus feet trembling all over and said he: 'O Infallible and Unlimited One, o Desire of the Saintly, o Master give me, this great offender, protection, o Well-wisher of the Entire Universe! (Vedabase)

 

Text 62

Not knowing about Your inconceivable prowess I have committed a great offense at the feet of someone dear to Your Lordship. Please be so kind to do whatever is needed to counteract an offense like this oh Vidhâta, Lord of Regulation, by the pronunciation of whose name a person can even be delivered from hell.'

Not knowing of Your inconceivable prowess have I committed a great offense at the feet of the ones dear to Your Lordship; please be so kind to do whatever is needed to counteract an offense like this o Vidhâta, Lord of Regulation, by whose name, when awakened, even a person destined for hell can be delivered.' (Vedabase)

 

Text 63

The Supreme Lord said: 'Precisely oh brahmin, I am not self-willed, I am fully committed to My bhaktas. My heart is controlled by devotees free from material desires. Even a devotee of My devotee is dear to Me.

The Supreme Lord said: 'Precisely o twice-born one, I am not self-willed, I indeed am fully committed to My bhaktas; it is because they are devotees that My heart is controlled by the saintly and by those that hold those bhaktas dear. (Vedabase)

 

Text 64

I, their ultimate destination, take without My saintly devotees no interest in the blissful essence or the elevation of My opulences [see om pûrnam].

I as their ultimate destination am, without My saintly devotees, not for the blissful essence or the Supreme of My opulences [see om pûrnam]. (Vedabase)

 

Text 65

How could I give up on those who taking shelter with Me  gave up their wife, house, children, relatives, their lives, wealth and promotion to a superior position?

Their wife, house, children, relatives, their very lives and wealth - if they unto Me for the Transcendence gave up on all these taking their shelter, then how can I be after those things and give up on them? (Vedabase)

 

Text 66

The way a chaste woman is of service to a gentle husband, I act as a servant to pure and equal minded pious souls [see also 7.9: 43] who in their hearts firmly being attached to Me engage in devotional service.

The way a chaste woman does with a gentle husband, do the saintly, pure and equalminded [see also 7.9: 43], in their hearts firmly attached to Me, in settling for their devotional service, have Me under control. (Vedabase)

 

Text 67

Devoted to Me they do not hanker for the completeness [the pûrnam] of the four types of liberation they automatically achieve by simply being of service. Why would they care about other matters that are all lost over time?

In My service do they automatically achieve the four types of liberation and do they hanker, simply serving, not for the complete [the pûrnam] so that there is no question of other things: in the course of time have they been overcome. (Vedabase)

 

Text 68

Pure devotees are always in My heart and I am always in their hearts. They know nothing outside of Me and I do not have the least interest outside of them [see also B.G. 9: 29].

The saintly are always in My heart and I am verily always in theirs; they know nothing apart from Me and and I do not have the least interest apart from them [see also B.G 9: 29]. (Vedabase)

 

Text 69

Let Me now tell you how you can protect yourself in this matter. Oh scholar, listen attentively to what I have to tell you. With this action of yours you have violated yourself. Waste no time any longer and go forthwith to him [Ambarîsha] because of whom all this took place. As you can see, the power applied against a devotee turns against the one doing so.

Let Me tell you how to protect yourself with this, o learned one, just listen to what I say: with this action of you have you become your own enemy; now waste no time and forthwith go to him [Ambarîsha] because of whom this happened - you see: the power applied against the devotee is harmful to the one who employs it. (Vedabase)

 

Text 70

Penance and knowledge bring the learned ones the greatest welfare, but practiced by an obstinate person they result in the opposite.

Penance and knowledge are the two causes for the upliftment of the learned ones, but with an upstart do they bring the performer the exact opposite. (Vedabase)

 

Text 71

Oh brahmin, I wish you all the happiness of the world, go therefore to the king, the son of Nâbhâga, to satisfy that great personality. Then there will be peace.'

O brahmin, go therefore to the king, the son of Nâbhâga, to pacify him the great personality - then there will be peace.' (Vedabase)
 

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The image titled: 'Krishna gives the Sudars'ana cakra' is a collage of Anand Aadhar
of a
vintage image in which S'iva hands the Sudars'ana cakra to Vishnu
with behind it "
The ten syllables of the kalachakra mantra mandala',
a work of art from
Exoticindia.com. Used with permission.
Production:
Filognostic Association of The Order of Time.


  

 

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