OHM: Srimad Bhagvata Mahapurana: Book 9: Chapter 4: The stories of Nabhaga and King Ambarisa:

Sri Suka resumed : A son of Nabhaga (another son of Vaivaswata Manu) was Nabhaga, to whom, the youngest (of his brothers) and (most) learned-Oust)
returned (from the house of his preceptor after an unusually long period) as a religious student-his (elder) brothers assigned (the maintenance of their
(aged) father (Nabhaga) for his share of the ancestral property (which they had already divided among themselves, leaving nothing for Nabhaga, who
they thought would remain a lifelong celibate). "Brothers, what have you set apart for me ?" (he said.) "We (hereby) allot our father to you," (they replied).
(Nabhaga then approached his father and said,) "The elder brothers have given you as my share, 0 dear father !" "Pay no heed to their word, dear child 1"
(he replied). "These (neighbouring) Brahmanas, scions of the sage Angira, are performing at present a (big) sacrifice. Coming (however) to the ritualistic
course for every sixth day, the wise ones commit errors in that course, my learned son 1 Teach those noble souls a couple of Suktas (hymns) in propitiation
of (the gods called) the Viswedevas. While ascending to heaven (on the completion of the sacrifice) they will bestow on you (all) their wealth that may
be left after the sacrifice. Therefore, approach them." Then he did in the same way as he was told and the (said) Brahmanas rose to heaven having bestowed
on him whatever was left after the sacrifice. Coming up from the north, a certain dark-looking person (who was no other than Rudra, the god of destruction)
said to Nabhaga while he was about to appropriate that wealth, "(All) this wealth left on the sacrificial grounds is mine." Nabhaga (the scion of Vaivaswata
Manu) thereupon returned:-"This is mine, (inasmuch as it has been) vouchsafed to me by the sages (who performed this sacrifice)." "Let our question be
referred to your father !" (Rudra rejoined.) Nabhaga (approached and) asked his father (Nabhaga) accordingly. (Nabhaga said,) "At some sacrifice
(performed of yore by Daksa a lord of created beings) the sages determined everything left on the sacrificial grounds as a share meant for Rudra; hence
that god deserves all that wealth." (Returning and) bowing low to Rudra, Nabhaga said, "The wealth left on the sacrificial grounds is undoubtedly yours,
0 lord: so says my father, 0 holy one ! With my head bent low (therefore) I pray for Your grace (apologize to You). "Since your father", (replied Rudra),
"has spoken what is right and you too have uttered the truth, I (hereby) impart to you, the seer of Vedic Mantras, knowledge which is the same as the
eternal Brahma (the Absolute). (Please also) accept (for your subsistence) the wealth left after the sacrifice as a gift from Me." Saying so, Lord Rudra,
who is (so) fond of truth, disappeared. He who with a fully concentrated mind reverently remembers (mentally repeats) this story (both) morning and
evening becomes a learned man as well as a knower of (the meaning of) Vedic Mantras and attains his goal (in the shape of final beatitude or God-
Realization). From (the loins of) Nabhaga sprang up Ambarisa, an eminent devotee of the Lord and (highly) virtuous (too), on whom even the punishment
(in the form of the magical fire known as the Krtya) inflicted by a Brahmana (the sage Durvasa)--- a punishment that was not frustrated anywhere before-
had no effect. The king (Pariksit) submitted : I long to hear the story of that royal sage, (so) full of wisdom, against whom the scourge fully released by a
Brahmana-which is (so) difficult to avert-did not prove effectual.

Sri Suka replied : Having inherited (the dominion of) the (entire) globe with its. seven divisions (Dwipas) and (alongwith it) an inexhaustible store of
wealth and unequalled power and luxuries, the highly blessed Ambarisa regarded all that as equal in value to (no more valuable than) objects seen in a
dream--even though it was most difficult to attain in the eyes of men (of the world-knowing as he did the perishableness of (all) wealth, through which
man falls a prey to infatuation. He had attained that supreme devotion to Lord Vasudeva and His pious devotees by virtue of which (all) this (untold)
wealth was regarded by him as (no better than) a clod of earth. He fixed his mind exclusively on the lotus-feet of Lord Visnu (the Enchanter of all); he
employed his words (eloquence) in recounting the virtues of Lord Vaikuntha, his hands in sweeping the temple of Sri Hari and so on, (and) his auditory
sense in hearing the excellent stories of the immortal Lord. He employed his eyes in seeing the idols and temples of Lord Sri Krsna (the Bestower of
Liberation) and his tactile sense (pervading all the parts of his body) in touching the limbs of His servants (devotees); he devoted his olfactory sense to
the fragrance of the blessed Tulasi leaves derived from (the contact of) His lotus-feet and his sense of taste to the food etc., offered to Him. (Nay,) he
employed his feet in repairing on foot to the tracts of land (Mathura and soon) consecrated to Sri Hari and his head in bowing to the feet of Lord Visnu
(the Controller of our senses) and coveted the offerings (such as wreaths of flowers, sandal-paste, scents and dainties) made to the Lord not with a desire
to gratify his senses (only) but with a view to (attaining) His service (as a token of His grace). And he did all this (merely) in order that attachment may
be conceived (in his mind) for the servants (devotees) of Lord Visnu (enjoying excellent renown). Thus resigning from day to day all his round of duties
to the supreme Lord, who is above (all) sense-perception and whose worship excels all other sacred observances, and practising devotion to Him with his
entire being, he ruled the earth, it is said, as instructed by Brahmanas (like the sage Vasistha) devoted to Him. He propitiated the almighty Lord presiding
over sacrifices through (a number of) horse-sacrifices conducted by Vasistha, Asita, Gautama and other sages in a desert land facing the stream of the
Saraswati river-sacrifices that had all their limbs as well as sacrificial fees (paid to the priests and other Brahmanas) supplemented by abundant riches. In
his sacrifices the superintending priests as well as the priests officiating at the sacrifice and other men (assembled there), who were (all) richly dressed
(and adorned too) and were gazing with unwinking eyes* (in wonder), looked alike in appearance with the gods (present there). (Even) the celestial
region, beloved of immortals, was never solicited by his men (much less by the king himself-), who (constantly) heard and chanted the stories of Lord
Visnu (of excellent renown). (Nay,) pleasures of sense which were not easily attainable even to the Siddhas (a class of demigods endowed with mystic
powers from their very birth) did not delight the aforesaid men-who (always) perceived Lord Mukunda in their heart-eclipsed as they were by the bliss of
Self-Realization (enjoyed by them). Thus propitiating Sri Hari through the practice of Devotion coupled with asceticism, as well as through (the
performance of) his (sacred) duties, the aforesaid king gradually gave up all attachments. With respect to his houses, wife, children and (other) relations,
excellent [1] elephants, chariots, horses and foot-soldiers, inexhaustible (store of) jewels, ornaments and weapons etc., as well as regarding his endless
treasuries he developed the notion that they were, (all) unreal.

Pleased with his exclusive devotion and love, Sri Hari delivered tohim His own discus (Sudarsana), the terror of His adversaries and the protector of his
servants. Intending to please ( the all-enchanting) Lord Visnu, the heroic king (Ambarisa) undertook (in right earnest) alongwith his wife, who had a
similar disposition, a vow to fast on every Dwadasi (the twelfth day of either fortnight of a lunar month) for a whole year. On one Dwadasi day (the day
following the fast) during the month of Kartika, the king, who had duly fasted for three (previous) nights and bathed in the river Kalindi (Yamuna),
worshipped Sri Hari in the (sacred) forest of Madhuvana (on the site of which was built the city of Mathura later on). Having bathed Lord Visnu (the
Ruler even of Brahma and Siva) according to the procedure (laid down in the scriptures) for a royal bath, requiring a rich variety of accessories (such as
sandal-paste and flowers for scenting the water with), he worshipped Him with his mind absorbed in Him by offering raiment and ornaments as well as
sandal-paste, flowers, water for washing the hands with and other articles of worship, and (similarly) honoured with reverence the highly blessed (devoted)
Brahmanas even though they had (all) their objects accomplished (and thus did not seek any honour). He (then) gifted so pious Brahmanas and sent to
their houses sixty crores of cows endowed with (abundant) milk, good disposition, young age and a good appearance and accompanied by their calves
and (necessary) appendages (which are usually given alongwith a cow, such as a vessel for holding milk while milking a cow) and which had their horns
plated with gold and hoofs with silver and were covered with excellent pieces of cloth. He first gave the Brahmanas delicious and most excellent food
toeat and, permitted by them, when they had received all their desired objects (such as presents of money), he set about concluding the fast (by taking his
meal). That very moment there appeared before him an unexpected guest in the person of no less a personage than the glorious sage Durvasa. [1] (Putting
off his meal,) the king honoured the newcomer by rising from his seat, offering a (high) seat and other articles of worship and, approaching (bowing at)
the soles of his feet, prayed him to dine. Having gladly accepted his prayer, the sage went (out) to finish his routine work (for midday, viz., bathing and
devotions) and, fixing his mind on the Infinite, plunged into the sacred water of the Kalindi (for a bath). Since (only) half a Muhurta (or twenty-four
minutes) was left of the twelfth day (and it was necessary to conclude the fast during the hours of the 'Dwadasi itself), Ambarisa (who knew what was
right) began to deliberate with the Brahmanas on the question of concluding the fast in the face of such a moral crisis (conflict of duties). (He said:) "Since
there is sin in showing disrespect to a Brahmana (by inviting him to a dinner in the first instance and then taking one's meal before feeding him) and there
is (also) sin in not concluding one's fast (for the Ekadasi day) within (the hours of) the (following) Dwadasi, pray, tell me a course of action consequent
upon which good may betide me and sin may not touch me. (Then, arriving at a conclusion in consultation with the Brahmanas, he said to himself,) Since
to take water-so declare the Brahmanas-that is as good as taking food (for the purpose of breaking one's fast) and at the same time it is no eating, hence I
shall break my fast with water. alone."* Having thus taken water and contemplating on the immortal Lord with his mind, that royal sage (Ambarisa) only
awaited, 0 jewel of the Kurus, the return of the Brahmana (the sage Durvasa). Having gone through his (midday) routine, the sage Durvasa (too) returned
(in the meanwhile) from the bank of the Yamuna and, (even when) greeted by the king, came to know his act (of drinking water) by intuition.

With (all) his limbs shaking through rage and with a face (looking) curved due to a frown, the sage, who was (feeling) extremely hungry too, spoke (as
follows) with reference to the emperor, who stood with joined palms (before the sage):- 'Oh, look at the violation of Dharma (the principles of
righteousness) on the part of this cruel monarch, intoxicated with fortune and lacking in devotion to Lord[1] Visnu, and looking upon himself as ail-
powerful, in that having invited me, arrived (at his door) as a newcomer, to accept his hospitality, has broken his fast without offering food to me 1
(Turning to the king himself,) I shall forthwith show you as such the consequences (of your unrighteous act) Speaking thus and pulling a matted lock
(from his head), the sage, who was inflamed with anger, created by means of it a female evil spirit (Krtya), akin to the fire seen at the time of universal
dissolution, in order to get rid of Ambarisa. Though clearly perceiving her overhead, emitting flames and rushing (toward him), sword in hand, making
the earth quake under her feet, the emperor did not stir from his place. Already' told off by Lord Visnu (the supreme Person), the universal Spirit, for the
protection of His devotee (King Ambarisa), the discus (Sudarsana) burnt the aforesaid Krtya (even) as fire would burn an angry serpent. Frightened to
see over his head the discus rushing towards himself (after burning the Krtya) and his own endeavour (to kill Ambarisa) infructuous, the sage rad in his
anxiety to save his life in different directions. S udarsana (the discus of the Lord) pursued him (even) as a wild fire with its flames thrown upwards (by
the wind) would chase a serpent. Observing the discus close upon his heels as aforesaid, the sage fled in his eagerness to enter a cave of Mount Meru.
(Flying in this way) Durvasa betook himself to (all) the quarters, the sky (the aerial region), (the various parts of) the terrestrial world, the subterranean
regions, the (seven) oceans, the (different) spheres as well as their guardians and heaven (too). (But) Whithersoever he fled, he saw (at his back) in each
such region the formidable Sudarsana. When (however) no protector was found by him anywhere, he got frightened at heart and, seeking an asylum,
approached the glorious Brahma (the creator) and prayed (as follows): "0 maker (of the universe), O Brahma (the self born), protect me from the might
(in the form of the discus) of Lord Visnu (who is conquered by none)." Brahma observed : After a period of two Parardhas, when the pastime (of the Lord
in the shape of creation etc., of the universe) is over, my sphere alongwith (the rest of) the universe will surely vanish as a result of the mere contraction
of brows on the part of the Lord in the form of the Time-Spirit, eager to burn away (all) this (objective universe). Myself, Lord Siva (the source of the
universe) and others with Daksa and Bhrgu at their head-the foremost of Prajapatis (lords of created beings), Bhutapatis (the lords of ghosts and other
evil spirits) and the chief of the gods (such as Indra)-we all submissively obey His Law, beneficial to the (whole) world, as a burden placed on our head.
(Hence we are unable to protect you against His wrath). (Thus) refused by Brahma (the creator) and scorched by Sudarsana (the discus of Lord Visnu),
the sage Durvasa sought as his shelter Lord Siva (the Destroyer of the universe), who lives on Mount Kailasa. [2]

Sri Rudra remarked : "We have no power, 0 dear son, over the infinite (all-pervading) Supreme, in whom indeed other universes too-as vast as this-
forming the body of Jivas (embodied souls) in the person of Brahma (the birthless creator) appear in thousands at the appointed time (the time of creation)
and (then) cease (merge in Him at the time of final dissolution)-universes in which we (Brahma and Myself) are being tossed about (like tiny insects).
Myself, the sages Sanatkumara and Narada, the glorious Brahma (the creator), Lord Kapila, the sages Apantaratama and Devala, Dharma (the god of
piety), the sage Asuri and other omniscient lords of Siddhas (inspired seers) headed by the sage Marici-we are all unable to penetrate (the veil of) His
Maya (deluding potency), enveloped as we are by that Maya. Since this is a weapon of that Lord of the universe and therefore hard to resist for us, (please)
seek Him alone as Your protector. (I am sure) Sri Hari will bring you security." Having no hope (of help from any other quarter) left, the sage Durvasa
went from there to the Lord's (own) realm, called Vaikuntha, in which resides Lord Visnu (the Abode of Sri) alongwith (His divine Spouse) Sri (the
goddess of fortune). Being scorched by the fire of Sudarsana (the missile of Lord Visnu, who is conquered by none), the sage fell shuddering at the soles
of the Lord's feet and said, "0 immortal and infinite Lord, sought for by the righteous, 0 Protector of the universe, (kindly) do protect me, an offender
(that I am). An offence has been committed by me against those beloved of You, ignorant as I was of Your supreme glory. (Pray,) wipe off that sin, 0
Director (of the universe)! By the (very utterance of Your Name even a denizen of hell gets liberated." The glorious Lord said : My heart having been
(completely) taken possession of by My pious devotees, I am really subject to the control of such devotees like one who is not self-dependent, 0 Brahmana.
And I am the (only) beloved of My devotees. As apart from My pious devotees, to whom I am the highest goal, I covet neither Myself nor Goddess Sri
(My Consort), who is eternal (like Myself), 0 holy sage 1 How dare I forsake them who, having renounced (all attachments for) their wife, house, children
and relations, (nay,) their (very) life and wealth and (their welfare in) this and the other world, have sought Me as their protector? Pious souls who have
fastened their heart on Me and look upon all with the same eye enthral Me by (their) devotion (even) as virtuous ladies enthral their virtuous husband.
(Feeling) sated through Devotion, they do not desire even the four types offinal beatitude, beginning with Salokya or residence in the same heaven with
the Lord (the other three types being Samipya or close proximity with the Lord, Sarupy or similarity of form with the Lord and Sayujya or absorption
into the Lord), though attained (actually) through service rendered to Me. How (then) can they covet anything else (such as the position of Indra) which
is subject to the ravages of Time? Pious souls (devotees) are My (very) heart (most beloved of Me), while I am the (very) heart (the most beloved) of the
righteous. They do not cognize anything else (dearer) than Me nor do i know in the least anyone else (dearer) than them. I shall (however) point out to
you a means of escape (from this calamity), 0 Durvasa ! (Please) hear it Seek him alone because of whom this violence perpetrated by you has actually
(recoiled on you and thus) proved to be an act of self-immolation. Force employed against the righteous brings harm to the striker (himself). Asceticism
and worship (offered to a deity) are both conducive to the highest good (final beatitude) for Brahmanas (endowed with humility and other virtues). In the
case (however) of a doer who is lacking in modesty, those very practices lead to contrary results (prove harmful). Therefore, 0 Brahmana, may good
betide you; approach King Ambarisa (the son of Nabhaga) and seek the forgiveness of that highly blessed soul. Then (alone) will peace (of mind) come
(to you). Thus ends the fourth discourse, forming part of the story of Ambarisa, in Book Nine of the great and glorious Bhagavata-Purana, otherwise
known as the Paramahamsa-Samhita.