The Tale of King Ambarīṣa: The Consequences of Offending Bhaktas
Yoga Blueprint
The main theological message imparted by this narrative is the danger of offending the bhaktas of Kṛṣṇa, even if, precisely because they are humble bhaktas, they themselves do not perceive the offense.
Note the various ways bhakti can be performed in verses 4.18–20: as we know, in contrast to Patañjali’s system, where the activities of the mind and senses are completely curtailed, in bhakti they are completely engaged in a variety of modes in worship of Viṣṇu. Additionally, in an interesting series of comments in 4.63ff., Viṣṇu declares that He is under the control of His bhaktas. As discussed in “Rāgānugā Bhakti,” love is reciprocal and God Himself becomes bound by it.
Book IX, Chapter 4
13. Śrī Śuka said:
“From Nābhāga was born Ambarīṣa, a virtuous man and a great bhāgavata devotee. Even the curse of the brāhmaṇa could not touch him, despite the fact that such a curse has never been countered.
14. The king said:
‘A brāhmaṇa’s punishment is impossible to evade, O lord! I wish to hear about that wise sage-king against whom it could not prevail after it had been uttered.’”
15. Śrī Śuka said:
“Ambarīṣa was greatly privileged: he was the ruler of this earth with its seven continents. He had attained unlimited wealth and incomparable power on earth.
16. But he considered all of this—which is so difficult for men to attain—as no better than a dream. He understood the [eventual] disappearance of opulence, and that a person enters into tamas because of it.
17. He had such utter devotion in Bhagavān Vāsudeva, and also in his bhakta devotees as well as the sādhus, that he considered this universe to be no different from a clod of earth.
18. He engaged his mind in [meditating on] the lotus feet of Kṛṣṇa, his words in describing the qualities of Vaikuṇṭha, his hands in such activities as cleaning the temple of Hari, and his ears in hearing the beautiful stories of Acyuta [Kṛṣṇa].
19. He engaged his eyes in seeing the temples and deities of Mukunda [Kṛṣṇa], the limbs of his body in touching the bodies of His servants, his sense of smell in the fragrance of the beautiful tulasī plant [offered to] the Lord’s lotus feet, and his sense of taste in [the food] offered to Him.
20. He used his feet in frequenting the places touched by the feet of Hari, and his head in offering obeisance to the feet of Hṛṣīkeśa [Kṛṣṇa]. He channeled his desire in service rather than in the fulfillment of sensual desires. He did this to develop affection for those who have taken shelter of Viṣṇu, whose glories are supreme.
21. In this manner, he ruled over this earth, guided by brāhmaṇas who were devoted to God. With all his mind, he always dedicated all of his actions to Bhagavān, Adhokṣaja, the Supreme enjoyer of sacrifices.
22. He worshipped Īśvara, the enjoyer of sacrifice, with aśvamedha (horse) sacrifices,1 conducted with massive pomp and appropriate remunerations for the priests. They were performed by sages such as Vasiṣṭha, Asita, and Gautama in the desert facing the flow of the Sarasvatī river.
23. In his sacrifices, the officiating priests, participants, and people were gorgeously attired and appeared as beautiful as the celestials—indeed, they did not blink!2
24. His citizens did not seek the celestial realm, which is dear to the immortals.3 They were content hearing and reciting the activities of Viṣṇu, whose glories are supreme.
25. Perceiving Mukunda [Kṛṣṇa] within their hearts and absorbed in the effulgence of their inner selves, they did not hanker after desires which are so difficult to fulfill even for siddha, perfected beings.
26. In this manner, pleasing Hari by means of bhakti yoga combined with austerity (tapas) and the performance of his dharma, the king gradually gave up all desires.
27. He developed the insight of perceiving the illusory nature of his palaces, wives, sons, relatives, exceptional elephants, chariots, and steeds, and of his priceless gems, ornaments, and garments, etc., as well as of his unlimited treasury.
28. Pleased by his mood of exclusive bhakti, Hari graced him with His cakra disc weapon, which protects the devotees and strikes fear in the opposing army.
29. Desiring to worship Kṛṣṇa, the hero undertook the dvādaśī fasting vow4 for a year. He was accompanied in this by his queen, whose character was equal to his.
30. At the conclusion of the vow, in the month of Kārtika, the king fasted for three nights. Then he bathed and worshipped Hari in Madhuvan forest on the banks of the Kālindī river for one day.
31.–32. He ritually bathed the deity of Keśava [Kṛṣṇa] with the great abhiṣeka ceremony,5 performed with all the requisite utensils according to the customary rites, and with clothing, ornaments, perfumes, garlands, and other choice items. With his mind fixed on Kṛṣṇa internally, he then worshipped Him externally with great devotion. He also worshipped the meritorious brāhmaṇas, who were fully accomplished (siddhas).
33.–34. He bestowed vast numbers6 of cows in charity to the sādhus and brāhmaṇas. They had golden horns, silver hooves, and nice cloth. They were milk-bearing, with calves in tow, young, beautiful, and furnished with the requisite paraphernalia. He then fed the sādhus and brāhmaṇas choice foodstuffs.
35. Once everyone’s appetite had been satisfied, the king was preparing with their permission to break fast himself. But then the great sage Durvāsā himself happened there as an unexpected guest.
36. The king honored this guest by standing up and offering him a seat and other items. Then he approached his feet and requested him to take food.
37. Gladly accepting that invitation, the sage first went to perform his prescribed duties. He immersed himself in the auspicious waters of the Kālindī river, meditating on Brahman.
38. Since only half an hour remained in which to terminate the dvādaśī fast [or its benefits would be wasted], the king, who knew the codes of dharma [that one should not eat before feeding one’s guests], consulted with the twice-born brāhmaṇas:
39. ‘There is fault in offending a brāhmaṇa, but also fault in not terminating the dvādaśī fast at the correct time. Which course of action should I follow, such that I will not be tainted by the sin of adharma, but rather gain merit?
40. The brāhmaṇas have stated that the drinking of water constitutes both having eaten as well as having not eaten; therefore I will take only water to break my fast.’
41. Thus, the sage-king consumed water, thinking of Acyuta [Kṛṣṇa] in his mind. He then awaited the return of the brāhmaṇa, O best of the Kurus!
42. Eventually Durvāsā, who had completed his ritual duties, returned from the banks of the Yamunā. He understood, through his power of intuition, the act of the king, who was welcoming him.
43. His face twisted with arched eyebrows, his limbs shaking with anger, and consumed by extreme hunger as well, Durvāsā spoke to the king, whose hands were joined in respect:
44. ‘Aho! Just see the transgression of dharma by this wicked man who has become intoxicated with his opulence. He is not a bhakta of Viṣṇu—he thinks that he himself is lord!
45. I came as an unexpected guest, and after welcoming me with the appropriate hospitality, he then ate food without offering me any. I will immediately demonstrate the consequences of this to him.’
46. Inflamed with anger, Durvāsā then pulled out a lock of his matted hair and created from it a female demon, who was like the blazing fire at the end of Time,7 [to kill] the king.
47. Seeing her rushing toward him blazing with sword in hand, and making the earth tremble with her steps, the king did not move from his spot.
48. But the cakra disc, which had been entrusted earlier by the Supreme Being with the protection of His servant, incinerated that demon, like a fire burns up an angry serpent.
49. Seeing his effort had been fruitless and that the discus was now hurtling toward him, the terrified Durvāsā ran in all directions, desperate to save his life.
50. The discus pursued him, just as flames whipped up by a forest fire pursue a snake. Seeing it so close on his heels, the sage, desperate to distance himself from it, fled to a cave on Mount Meru.
51. He went in every direction—the sky, the earth, and the space between; the oceans, the celestial spheres along with their celestial guardians; and the three realms—the heavens, earth, and subterranean regions. But wherever he fled, he saw the cakra. It was impossible to tolerate, or even to look upon [because of its glare].
52. Seeking refuge but unable to find any protector anywhere at all, Durvāsā approached Lord Brahmā, his mind petrified. He said: ‘O self-born creator! Please protect me from the effulgence of Viṣṇu, the Unconquerable.’
53. Śrī Brahmā said:
‘Viṣṇu is the soul of Time. At the end of his pastimes—a period known as dviparārdha8—when He desires to burn up the universe, it will be dissolved along with my own abode by the simple knitting of His eyebrows.
54. I myself, Śiva, and prominent beings such as Dakṣa and Bhṛgu, as well as the primary lords of progeny, the lords of beings, and the lords of the asura demons, all of us are surrendered to Viṣṇu’s law. We carry it placed upon our heads for the well-being of the world.’
55. Turned down by Brahmā, Durvāsā, still scorched by Viṣṇu’s disc, sought shelter from Śiva, who resided on Mount Kailāsa.
56. Śrī Śaṅkara [Śiva] said:
‘We also cannot prevail over the Supreme Being, my dear son! He is the Supreme. In Him, these universes filled with embodied souls, which are like the bodily coverings of Brahmā, and thousands of others too similar to this one, become manifest and then, in Time, return to unmanifestation. We are just wandering about within them.
57.–58. I, Sanat-Kumāra, Nārada, Lord Brahmā, Kapila, Apāntaratama, Devala, Dharma, Āsuri, and other perfected siddhas headed by Marīci, none of us understand His māyā since all of us are covered by it.
59. This weapon of the Īśvara of Īśvaras is insurmountable, even for us. So go to Him for refuge. Hari will grant you safety.’
60. Disappointed, Durvāsā then went to the abode of Bhagavān, known as Vaikuṇṭha, which is presided over by Śrīnivāsa [Viṣṇu] along with Śrī (Lakṣmī).
61. Scorched by the flames of the invincible weapon, he fell at the feet of Viṣṇu trembling and said: ‘O Acyuta, Ananta, Master, beloved by the righteous. I have performed a sin: please protect me, O Lord of the Universe.
62. Because I was not aware of Your supreme power, I committed an offense against someone dear to You. Please nullify this offense, O Controller. Upon reciting Your name, even a person in hell is released!’
63. Śrī Bhagavān said:
‘O brāhmaṇa! I am under the control of my bhaktas—it is as if I have no independence. My heart has been captured by the saints (sādhus) and bhaktas, and I, in turn, am dear to the bhakta community.
64. Without My bhaktas and the sādhus, I do not desire even My own self, O brāhmaṇa, nor Śrī, the Goddess of Fortune, who is very intimate to Me. I am the supreme goal for them.
65. They have renounced spouse, home, sons, great wealth, and even their own life and approached Me for shelter. How am I capable of rejecting them?
66. The sādhus see all beings with equal vision and have their hearts bound to Me. They control Me with their devotion, just as a chaste wife controls a true husband.
67. Satisfied by My service, they do not even desire the four types of liberation,9 which are all available through service, to say nothing of any other temporal thing.
68. The sādhus are My heart, and I am the heart of the sādhus. They do not know anything other than Me, and I can barely think of anything other than them.
69. Now I will tell you the remedy for your predicament, O brāhmaṇa: pay heed to it.
Go to that person against whom you unleashed this curse, sir. Force directed against the sādhus results in harm against the one who is the instigator.
70. Austerity (tapas) and knowledge both bring benefit to the brāhmaṇas. But they bring the opposite results to the agent who is of bad character.
71. O brāhmaṇa! You should go to King Ambarīṣa, son of Nābha, and seek the pardon from that great devotee; then you will find peace, O son.’”
Book IX, Chapter 5
1. “When he was advised in this way by Bhagavān, Durvāsā, still afflicted by the disc weapon, approached Ambarīṣa and clasped his feet in misery.
2. Seeing Durvāsā struggling, Ambarīṣa was ashamed at the touching of his feet. Feeling greatly aggrieved, he prayed to Hari’s weapon with compassion.
3. Ambarīṣa said:
‘You are the fire, the master, the moon, and the lord of all luminaries. You are water, you are earth, ether, and air, and the qualities perceived by the senses.
4. Obeisance to you, Sudarśana of a thousand spokes! You are dear to Viṣṇu. Let there be well-being for the brāhmaṇa, O lord of the earth.
5. You are dharma, you are ṛta (cosmic harmony), you are truth, you are the sacrifice (yajña) as well as the consumer of the sacrifice. You are the protector of the worlds and the soul of everything. You are the energy of the Supreme Being.
6. Obeisance to you! Your effulgence is pure, you have a beautiful hub, and you are the upholder of dharma. You are the protector of the three worlds, but a blazing comet for the asuras (demons) and those who do not follow dharma. I offer homage to you, who perform amazing deeds at the speed of mind.
7. Tamas has been dispelled by your potency, which is composed of dharma, and sattva has been upheld for the mahātmās. You are unfathomable. You are the master of speech. This universe, with its causes and effects and higher and lower forms, is your form.
8. O unconquerable one! When you are discharged by Viṣṇu, you penetrate the army of the demons and sever their arms, bowels, feet, and necks incessantly. Your potency is supreme.
9. You have been appointed by Viṣṇu, the wielder of the club, who is all-tolerant, to destroy the miscreants and to protect the universe. Bestow your grace on this twice-born brāhmaṇa for the sake of our family tradition. This will be a favor upon us.
10. If we have ever properly performed a sacrifice, given charity, or conducted our dharma, and if our lineage is one that considers brāhmaṇas to be gods, then let this twice-born one be freed from distress.
11. If Bhagavān, the sole source of all qualities, is pleased with us, due to our attitude of seeing the ātman in all beings, let this twice-born one be free of distress.’”
12. Śrī Śuka said:
“When it was entreated in this way by the king, Sudarśana, Viṣṇu’s disc weapon, which had been scorching the twice-born brāhmaṇa, became completely pacified by the king’s supplication.
13. Upon being freed from the heat of the fire weapon, Durvāsā regained his composure. He then praised the king, bestowing the highest blessings upon him.
14. Durvāsā said:
‘Aho! Today I have witnessed the greatness of the servants of Viṣṇu! Although an offense was committed to you, O king, you nonetheless endeavored for our welfare.
15. What is impossible for the sādhus to accomplish? What is impossible for the mahātmās (great souls) to renounce? Bhagavān, Hari, the Lord of the Sātvata lineage, has been won over by them.
16. What needs do they have, the servants of Viṣṇu, whose feet are places of pilgrimage? Merely by hearing His name, a person becomes purified.
17. I am most fortunate, O king—you are an extremely compassionate soul. You overlooked the offense committed by me, and saved my life.’
18. The king, who had himself not taken any food because of awaiting Durvāsā’s return, clasped the sage’s feet, satisfied him, and fed him.
19. After he had eaten the food that had been brought with great care and hospitality, and which had satisfied all his needs, the sage was fully satisfied. He then said to the king very respectfully: ‘Now you please eat.
20. I am very pleased. I have been favored by seeing, touching, and conversing with you, a bhāgavata, and by receiving hospitality and spiritual wisdom.
21. The celestial ladies will constantly sing about this pure deed of yours, and the entire world will praise your supremely auspicious glories.’”
22. Śrī Śuka said:
“Durvāsā praised the king in this manner and then, fully satisfied, bade Ambarīṣa farewell. He then departed through his mystic power via the sky to the abode of Brahmā.
23. A whole year had elapsed since the sage had gone off [to take his bath] without returning, yet during this time the king had remained without eating, desiring to see him.
24. After Durvāsā had departed, Ambarīṣa ate the pure remnants of the brāhmaṇa’s food.10 Thinking over the sage’s plight and subsequent release, he determined that his own power was but the potency of the Supreme.
25. In this manner, the king, who had so many good qualities, performed bhakti to Vāsudeva, who is Brahman, the Supreme Ātman through all of his activities. As a result, all destinations in saṁsāra [devoid of bhakti], even up to the highest abode of Brahmā, appeared like hell to him.
26. Eventually, Ambarīṣa fixed his mind and handed over the kingdom to his sons, who all had his same qualities, and entered the forest. There he absorbed his mind in Vāsudeva, the Supreme Ātman, and the flow of the guṇas ceased for him.
27. By glorifying and contemplating this pure narrative about the emperor Ambarīṣa, O king, one becomes a bhakta of Bhagavān.”
The Tale of Saubhari: Suppressed Saṁskāras
Yoga Blueprint
The short Tale of Saubhari illustrates that even though one may renounce the world radically—Saubhari went so far as to meditate underwater in his attempt to completely distance himself from sense objects—saṁskāras of desire never fully disappear but remain latent. They can be triggered at any moment—in his case, simply by witnessing two fish mating. This narrative feeds into the Bhāgavata’s overall insistence that only through bhakti can the desires themselves be burned. Other processes can remove the karmic consequences of past actions, and suppress the desires that cause them, but not eliminate them. The story also strongly underscores the perception that desires, even if fulfilled in abundance, can never fulfill.
Book IX, Chapter 6
39.–40. Śrī Śuka said:
“Saubhari was submerged in the waters of the Yamunā, disciplining himself with severe austerities. There, under the water, desire was kindled in him after he saw the king of fishes happily engaging in sex. As a result, the brāhmaṇa [gave up his practices] and then requested the king for one of his maiden daughters. The king replied: ‘You may take a maiden, O brāhmaṇa, at her choice in a svayaṁvara ceremony, [where the maiden chooses her own husband].’
41. Saubhari thought to himself: ‘I am gray and wrinkled, and my head shakes. I am in fact being spurned [by the king] as I am old and unattractive to women and so will not be chosen.’
42. So the [yoga] master resolved: ‘I shall perfect my body such that it becomes desirable even to celestial women, not to mention mortal princesses.’
43. After doing this, the sage was then admitted by the guard into the opulent inner quarter of the palace reserved for maidens. There, although he was a sole suitor, Saubhari was selected as husband by all fifty princesses!
44. Because their minds had all become drawn to him, great dissent broke out between the maidens, and their affection [for each other] was broken: ‘This man is fit for me, not you,’ they all said.
45.–46. Saubhari was well versed in the Ṛg-Veda [and thus skilled in mantra incantations]. He enjoyed with those princesses without interruption in palaces furnished with the most exquisite and priceless opulence [created by] his austerities.11 They were filled with costly garlands, foodstuffs, ointments, bathing places, ornaments, garments, sitting places, and beds, and they were attended by beautifully adorned male and female attendants. They had fragrant groves, streams with crystal waters, and a variety of garden parks with birds, bees, and bards celebrating in sound.
47. The ruler of the seven continents, Māndhatā, was so astounded at seeing Saubhari situated in his householder life that he gave up the pride that accompanied his own universal opulence.
48. But, absorbed in sense gratification in his palaces and stimulated by varieties of pleasures, Saubhari was still not satisfied, just as fire is not extinguished by drops of ghee.12
49. One day, that great master of the Ṛg-Veda, while sitting down, realized his compromised condition, caused by his own self, which had all come about because of the mating of fish.
50. ‘Aho! Just look at my downfall, me, an ascetic performer of austerities, who had taken a vow of acting in Truth! [My absorption on] brāhman, cultivated for such a long time, was derailed because of the mating of fish underwater!
51. One desirous of liberation must renounce all association with those who are dedicated to sex. With all one’s heart and soul, one must not let the senses flow outwardly. Living alone in a secluded place—or perhaps in the company of sādhus who have taken the same vows—one should engage one’s mind on the unlimited Lord.
52. I was a lone ascetic performing tapas underwater, but because of associating with fish, I have become fifty [as it were]—without even mentioning my five hundred offspring! I can find no satisfaction for my desires for this world or the next—they demand never-ending indulgence. My mind has been overwhelmed by the guṇas of māyā, and my consciousness has sense objects as its goal.’
53. Living in this way in his household for some time, Saubhari eventually became averse to it. Once he had become fixed in renunciation, he eventually went to the forest. His wives followed him, considering their husband to be their lord.
54. There, with controlled mind, Saubhari performed intense austerities. It is through these that the ātman is revealed. Then, along with the sacred fires, he joined his ātman with the Supreme Ātman.
55. The wives, seeing that their husband had attained the supreme destination, followed him by dint of his potency, just as flames [become extinguished], when a fire has become extinguished, O great king.”