Chapter 4 - The Account of Nābhāga and Ambarīṣa

[Sanskrit text for this chapter is available]

Śrī Śuka continued:

1. Nābhāga was the son of Nabhaga. He was the youngest (of the brothers), the most learned and wise, and had spent (an unduly) long time as a celibate (in his teacher’s hermitage). When he returned (from the hermitage of the preceptor and demanded his share of the ancestral property), they gave him their father (a commitment of father’s maintenance) as his share of hereditary property, (as they have shared among themselves the whole of their father’s estate presuming that Nābhāga would remain life-long celibate, and never return).

2. “Brothers! What have you alotted as my share (in the ancestral property)?” (Nābhāga asked). (We forgot you then or Hearing of your renunciation, no share was set aside in the division of the property). ‘Now, however, we give father (maintenance of father) as your share’^[1] (replied the brothers). (Nābhāga went to his father and told him), “My elder brothers have alotted you as my share in the family property, dear father”. The father told, “Do not place any faith in their words, Oh child”^[2] (I am not a property to be enjoyed, but am a life-long commitment for maintenance).

3. (But for your maintenance, I advise). These (neighbouring) intelligent descendants of the Aṅgiras family are now engaged in a sacrificial session (of a long duration). But on every sixth day, they get confounded about the exact, procedure ordained for the sacrifice, Oh learned son.

4-5. You teach those noble-minded (great-souled) Brāhmaṇas the two hymns (sūktas) celebrating the Viśvedevas^[3]. When (after completion of the sacrifice), they will ascend to heaven, they will bestow upon you all their wealth that remains unspent after the sacrificial session. Hence you approach them (the Aṅgirases). He abided by his father’s advice. They donated to him all the wealth that remained after the sacrificial session and went to heaven.

6. While he was about to accept that wealth, a certain man, of black complexion (Rudra), came from the north and claimed, “All this wealth in the premises of this house is mine”.

7. Then replied the descendant of Manu, “This is mine inasmuch as it is given to me by the sages (who performed the sacrifice)”. “Let this question (dispute) between us be referred to your father.” Accordingly Nābhāga asked his father.

8. (His father replied), “On a certain occasion, sages have offered all that remains in the sacrificial hall as Rudra’s share.^[4] The god deserves (has a rightful claim on) the whole of that wealth.”

9. (On return) Nābhāga bowed to him (Rudra) and reported, “Oh Lord! My father said that all this is your property. Oh Brahman! I propitiate you by bowing (apologizing with) my head low respectfully.

10. Rudra said, “Since what was spoken by your father was according to (the canons of) religion and you too speak the truth, I shall impart to you, the seer of Vedic mantras, spiritual knowledge about the Eternal Brahman.

11.. One should never, even under duress, speak the untruth. Nor should one covet another man’s property. I am extremely pleased with truthfulness and a truthful person is liked (desired) by me.

11. Please accept this wealth, the remainder of my sacrifice, which is granted to you”. Saying this the glorious Lord Rudra, who is kind to the truthful, disappeared.

12. He who remembers this sacred story^[5] with full concentration, both in the morning and in the evening, becomes blessed with spiritual wisdom, well-versed in the Vedic mantras, and attains his good (Liberation from Saṃsāra) or the true knowledge of Ātman as it is.

13. From Nābhāga was born Ambarīṣa who was an eminent devotee of Lord Viṣṇu and had realized fully the Brahman. He was so virtuous that even the imprecation of the Brāhmaṇa Durvāsas which was never ineffective before, could not touch him.

The King (Parīkṣit) asked:

14. Worshipful Sir! I am eager to hear the story of that intelligent royal sage against whom the Brāhmaṇa’s curse (in the form of the destructive female deity) which is irresistible, could not prevail.

Śrī Śuka said:

15-16. The highly fortunate Ambarīṣa inherited the earth with all its seven continents, inexhaustible fund of wealth, and incomparable power and glory in this world—all of which is extremely difficult for men to attain. But he regarded all this as unreal as a dream. He understood correctly the perishability of wealth, and that it ultimately leads man to darkness (of hell).

17. He attained to such a supreme devotion to the glorious Lord Vāsudeva, and so much friendly affection toward his pious devotees, as to regard this universe as a clod of earth—(what to speak of his kingdom?)

18. He engaged his mind (in meditating) on the lotuslike feet of Lord Kṛṣṇa, his speech in singing of the excellences of Lord Viṣṇu (Vaikuṇṭha), his hands in services e.g. cleansing the temple of Hari and such other duties, and his ears (sense of hearing) in listening to excellent stories of the Imperishable Lord.

19. He employed his eyes (faculty of seeing) in beholding the images and shrines of god Viṣṇu (Mukunda), his tactile sense in embracing the persons of the servants of gods, his olifactory sense in smelling the fragrance of the Tulasī leaves dedicated to his feet, and his tongue (sense of taste) to what is offered to the Lord.

20. He used his feet in walking to the holy places hallowed with Lord Hari’s feet, his head to bow down to the feet of god Viṣṇu (Hṛṣīkeśa), his own desire in the humble services of the Lord, and not for the fulfilment of his worldly desires—All he did for enhancing his fondness or devotion to those who have resorted to the Lord of excellent renown.

21. In this way, he dedicated all his acts and round of duties to the glorious Lord Viṣṇu, the Supreme Ruler who bestows the fruits of the performance of sacrifices, every day. Placing his faith in the presence of the Lord in all beings (or beings devoted to Viṣṇu with their heart and soul^[6]), and according to the advice of those who were devoted to the Lord and Brāhmaṇas (like his family preceptor Vasiṣṭha), he ruled over the earth.

22. He worshipped the Supreme Ruler, the presiding Deity of the Sacrifice, by performing horse-sacrifices in which all the ‘limbs’ (detailed parts of the sacrifice) were duly conducted and sumptuous sacrificial fees were paid befitting his great affluence. He performed these sacrifices under the guidance of great sages like Vasiṣṭha, Asita and Gautama in a desert place called Dhanva in the opposite direction of the current of the river Sarasvatī, (changing the venue of sacrifice along its banks from its mouth towards its source upwards.)

23. In his sacrifices, the sacrificial priests and members of the sacrificial assembly were so richly attired (and adorned), and through wonder or meticulous care in carrying out their duties, they forgot to wink and looked like the celestials (in form, dress ornaments and unwinkingness).

24. The heavenly region which is so dear to immortal gods was not coveted by his men, as (subjects) they constantly listened to and sang the glorious deeds of Lord Viṣṇu of excellent renown.

25. To them (his subjects) who visualized Lord Viṣṇu in their hearts, objects of pleasure which are not easily accessible even to Siddhas (who are endowed with mystic powers), did not fascinate and gladden, as they (objects of pleasure) are (as if) thrown into the shade by the essential blissfulness of self-realization (enjoyed by them).^[7]

26. In this way the king, by his path of devotion combined with austerities, propitiated Lord Hari by abiding by the ordained course of duties, and gradually dissociated himself from all attachments.

27. He developed the sense of unreality of (and hence did not cherish any attachments to) his palaces, queens, sons, relatives, excellent elephants, chariots, horses, foot-soldiers, his inexhaustible (quantity of) jewels, ornaments, arms etc. and to his unlimited treasures.

28. Being pleased with his unflinching single-minded devotion, Lord Hari assigned to him, for the protection of his servant (devotee) his discus Sudarśana which struck terror in inimical forces.

29. With a desire to propitiate Lord Kṛṣṇa (Viṣṇu), the hero, along with his chief queen of a similar pious disposition, undertook the vow of observing a fast on the Dvādaśī day (viz. twelfth day of the dark and the bright half of every lunar month), for the period of one year.

30. At the close of the observance of the vow, in the month of Kārttika, he observed fast for three previous consecutive nights.^[8] On one Dvādaśī, he took his bath in the Yamunā and worshipped Lord Hari in the forest-grove of the (demon) Madhu (the site of future Mathurā).

31-32. After performing the ablution of Hari according to the procedure laid down for the Mahābhiṣeka (royal coronation type ablution or a bath in which two thousand palas of gold is gifted) along with abundantly rich variety of accessories and ornaments, sandal paste, flowers, offerings and other articles of worship, he adored Lord Viṣṇu with a mind completely absorbed in him, and worshipped highly virtuous^[9] Brāhmaṇas even though they had already accomplished their desire.

33-34(A). He donated and sent to the houses of pious Brāhmaṇas six hundred million cows of good disposition and attractive appearance, all young and yielding milk in abundance. Their horns were encased in gold and hoofs plated in silver, and all were covered with rich cloth. They were gifted along with their calves and other necessary accessories (such as bells, pots for milking etc).

34(B)-35. Having first fed Brāhmaṇas with sweet and wholesome dish of excellent quality, and with the permission of those Brāhmaṇas who received their desired objects he (King Ambarīṣa) was making preparations of breaking his fast, when there arrived an unexpected guest who was no other than the venerable sage Durvāsas himself.

36. The king received his guest respectfully, by rising from his seat and proferring a respectable seat and other articles of worship, and bowing down to his feet, he requested him to take meals.

37. Gladly accepting the invitation, he went to perform the prescribed religious duties (of the mid-day). Contemplating over the Supreme Brahman, he plunged in the holy waters of the Yamunā.

38. (As it is necessary to break the fast of ekādaśī during the period of dvādaśī and) as only half of a muhūrta (twenty- four minutes) remained of the dvādaśī day to expire in which one has to conclude the fast, the king, who was conversant with the religious technicalities, consulted the Brāhmaṇas (as to what righteous course be adopted) in that critical condition (involving conflict of duties).

39. (The king placed his dilemma before the Brāhmaṇas): (On the one hand) there is sin in transgressing a Brāhmaṇa (if I take meals before feeding the invited guest), and (on the other hand) it is sinful not to break a fast during the dvādaśī period. (Advise me) what course would be conducive to my good, and unrighteousness should not touch me.

40. I shall conclude the observance of the fast by sipping water only. For taking of water has been declared by Brāhmaṇas as breaking the fast but at the same time it is no eating at all.”^[10]

41. Coming to this conclusion, the royal sage took in some water, and waited for the return of the Brāhmaṇa contemplating in his mind the Imperishable Lord (Viṣṇu) all the while, Oh best of Kurus.

42. After finishing the necessary religious duties (of the midday), sage Durvāsas returned from the bank of the Yamunā. He was greeted by the king. But he knew by his intellectual (intuitional) power, the action of the king (viz. breaking of the fast by drinking water).

43. With his limbs quaking through intense wrath, and with his face crooked with knitting of brows (in anger), and being extremely angry, he expostulated the king who stood with folded palms (respectfully).

44. “Oh! Look at the transgression of the established religious practice committed by this wicked fellow maddened with his wealth, who regards himself as God and is devoid of any devotion to Viṣṇu.

45. Having extended an invitation to receive his hospitality to me who came to him as an unexpected guest, he himself took his meals without serving me food. (To the king) I show you forthwith the consequence of your misdeed.”

46. Saying these words and extremely flared up with rage, he pulled out a matted hair (from his head), and created out of it a female spirit, (fierce) like the fire at the time of the destruction of the universe (to kill him).

47. Seeing the female evil spirit rushing toward him with a sword in hand, emitting fire, and making the earth quake under her feet (as she advanced), the king did not at all stir from his place.

48. The discus Sudarśana that was previously commissioned for protecting his servant (Ambarīṣa) by the Noble- souled Supreme Person, burnt down that evil spirit even as a fire would burn an angry serpent.

49. When Durvāsas saw that all his efforts (against Ambarīṣa) became infructuous, and that the discus was advancing towards him, he got frightened and ran in different directions, to save his life.

50. The discus of the Lord closely pursued him even as a forest conflagration with its flames thrown up follows a serpent. Observing it so close behind him, he took to his heels with a desire to enter one of the caves of mount Meru.

51. He fled to different quarters, the sky, the earth, the nether-world, the (seven) seas, to guardian deities of different regions, and to the celestial region. But wheresoever he ran, he saw the Sudarśana of unbearable splendour close on his heels.

52. When he could not find a protector anywhere, he became terrified at heart, and trying to seek asylum, approached god Brahmā appealing to him, “Oh Creator (of the Universe)! Oh self-born god! Protect me from the discus of Hari—the unvanquished god.

Brahmā said:

53. At the close of the divine sport (of the creation etc. of the universe), at the end of the period called dviparārdha (when Brahmā’s span of life ends), my own sphere, along with the whole of the Universe shall vanish (come to an end), by mere contraction of the brow of god Viṣṇu, the Soul of the Time-Spirit wishing to burn it all.

54. I, god Śiva, Dakṣa, Bhṛgu and others, and prominent Lords of created beings (Prajāpatis), rulers of goblins and of gods—all of us being subject to his Command, bear on our heads (most respectfully), the divine law for the welfare of the world. (Hence our inability to give you asylum).

55. Being thus refused protection by Brahmā, and being scorched by the discus of Lord Viṣṇu Durvāsas approached god Śiva on mount Kailāsa, for seeking asylum.

Śrī Rudra said:

56.^[11] We cannot prevail against the Supreme Lord, oh child. In that Supreme Ruler great gods like god Brahmā who comprise the universe in their body, are nothing but ordinary jīvas; there are thousands of other such Brahmāṇḍas which are born as well as dissolved in the course of time. We are just wandering in transmigration in them.

57-58. I, Sanatkumāra, Nārada, the worshipful god Brahmā, Kapila, the sage Apāntaratamas,^[12] Devala, Dharma, Āsuri and other leaders of Siddhas who are perfect in wisdom (have seen the other end) of whom Marīci is prominent, all of us are enveloped in Māyā, and we cannot comprehend his Māyā.

59. This is the weapon of the Supreme Ruler of the Universe. It is unbearable and irresistible even to us. You seek refuge in Lord Hari. He will make you happy.

60. Being thus disappointed, Durvāsas went to the region of the Lord called Vaikuṇṭha where Lord Viṣṇu abides along with goddess Śrī.

61. Scorched with the fire emanating from the weapon of the unconquerable Lord, he fell trembling at the feet of Viṣṇu and appealed, “Oh Imperishable, Infinite Lord! You are the goal aspired after by the righteous. Oh Almighty God! You are the protector of the Universe. Oh Protect me who am an offender.

62. Being ignorant of Your Supreme glory, an offence against your dear one has been committed by me. Be pleased to absolve me of that sin, as even a being in hell is released by uttering Your name (what of wiping out this sin?).

The Lord replied:

63. Oh Brāhmaṇa! I am completely under the control of my devotees. I am like one who has no self-dependence. My heart is won over and hence is in possession of my righteous devotees, and I am the beloved of them.

64. To my devotees, I am the Supreme goal, (hence) apart from my righteous devotees, I do not covet even my person (myself), or even (my consort) Goddess Śrī^[13] who is absolutely faithful to Me.

65. How can I abandon (to their fate) my devotees who have renounced their wives, homes, sons, kith and kin, their very life, property, (their good in) this world and the next, and resorted to me as their protector.

66. These righteous people who have completely dedicated their hearts to me and entertain impartiality of outlook to all, have enthralled me by their devotion, even as good wives do by their devotion to virtuous husbands.

67. So thoroughly satisfied are they in rendering service to me that they do not long for the four types of Liberations such as Salokatā—co-residence with the Lord in his region and others^[14] which are easily available by my worship. How can they covet for other positions or things which are subject to ravages of time.

68. Righteous people (are so beloved to me that they as if) constitute my heart. I am (reciprocally so much dear to them that I form) their heart. They do not recognize anything beside me. Nor do I know anything else than them.

69. I shall therefore tell you a remedy. Listen to it, Oh Brāhmaṇa. You should verily approach him (Ambarīṣa) on account of whom the act of violence has rebounded against you. The energy discharged against pious people boomerangs against and harms its own author.

70. Asceticism and learning are both for the spiritual good of the Brāhmaṇas but those very powers when mishandled by the indisciplined ones produce the contrary results.

71. Hence, Oh Brāhmaṇa! May good betide you. You go to King Ambarīṣa, the son of Nābhāga. Apologize and seek forgiveness of that great king. Then alone you can get peace and relief.

Footnotes and references:

[1]:

“Let us go to father. If father asks us to give you a share, we shall”—Bhāgavata Candrikā

Padaratnāvalī reads: bhajāna pitaram: ‘If you want a share, go to your father, propitiate him and ask for your share. We also shall come and ask him’.

[2]:

Do not entertain any desire for a share in the family property—Bhāgavata Candrikā Padaratnāvalī

[3]:

The Sūktas are:
(1) idam itthā raudraṃ gūrtavācaḥ— Ṛg Veda Saṃhitā. 10.61.1
(2) ye yajñena dakṣiṇayā samaktāḥ—Ṛg Veda Saṃhitā. 10.62.1

[4]:

Vide Supra Bhāgavata Purāṇa 4.6.53. Bhāvāratha Dīpikā supports this by the Śruti text: ucchoṣaṇa-bhāgo vai rudraḥ /

[5]:

As Bhāvāratha Dīpikā points out this story of Nābhāga is based on a legend of the same person recorded in the Bahvṛc Brāhmaṇa.

[6]:

Anvitārthaprakāśikā, Bālaprabodhini quote the ideal devotion of gopīs in this context:

tan-manaskās tadālāpās [tadalāpās?] tad-viceṣṭās tadātmikāḥ!
tad-guṇāneva gāvantyo nātmāgārāṇi sasmaruḥ!! Bhāgavata Purāṇa10.30.44

[7]:

Not that Ambarīṣa did not desire the objects of sense-pleasure due to their scarcity. They were in abundance as they were impelled and brought about by His essential greatness, though they were difficult for even Siddhas to obtain. He, however, was not enamoured of them as he saw Lord Viṣṇu in his heart—Padaratnāvalī

[8]:

In the vow known as Ekādaśī-vrata, one has to take no meals at night on the 10th day, to observe complete fast on the 11th day and after breaking fast in the morning of the 12th day, observe fast at night.

[9]:

mahābhāga:

Bhāvārtha-dīpikā-prakāśa quotes a definition of mahābhāga Brāhmaṇas:

tapo-vidyā-dayā-yuktā hari-niṣṭhaika-cetasaḥ /
pratigraha-nivṛttā ye mahābhāgā dvijāḥ smṛtāḥ //

‘Those who are engaged in penance, learning and merciful activities and whose minds are solely and unflinchingly devoted to Lord Hari, and who have ceased to accept gifts, are regarded as mahābhāga (highly virtuous) Brāhmaṇas.’

[10]:

Bhāvāratha Dīpikā quotes Śruti text in support:

apośnāti tannaivāśitam naivānaśitam /

[11]:

(i) We are not capable of protecting you against the discus of the Lord Who deserves to be sought after by us. In this universe we who regard ourselves as masters of four) regions, are wandering (like insects). Thousands of such Brahmāṇḍas appear, when He wills to create, and are dissolved, when He wishes to withdraw—Bhāgavata Candrikā

(ii) We are powerless in affording you protection. At the time of creation numerous deities like me are born from Hari, the Perfect Bliss and are no more at the time of the destruction o,f the Universe. There are crores of other such Brahmāṇḍas which form the bodies of so many Brahmās in which we and unintelligent beings wander in transmigration. May that Supreme Ruler be your Saviour—Not we—Padaratnāvalī

(iii) Therefore you seek resort in that Lord Viṣṇu—Siddhāntapradīpa

(iv) tāta—Term of endearment as Durvāsas was a part of ray of god Śiva—Bālaprabodhini

[12]:

A great sage born when god Viṣṇu uttered the word bhū. He was absolutely free from the inner darkness or ignorance about the soul. Hence his name is also known as Sārasvata as he was born out of the speech (Sarasvatī) of the Lord.—Mahābhārata Śānti 349.38-39.

[13]:

The highest glory of eternal six excellences—Bhāvārtha-dīpikā-prakāśa

[14]:

The remaining three are : Samīpatā—Proximity to the Lord, Sarūpatā—resemblance in form with the Lord, Sāyujyatā—complete identification or absorption in the Deity.