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Shloka 27

Ambarīṣa’s Prayers to Sudarśana and the Deliverance of Durvāsā

इत्येतत् पुण्यमाख्यानमम्बरीषस्य भूपते । सङ्कीर्तयन्ननुध्यायन् भक्तो भगवतो भवेत् ॥ २७ ॥

ity etat puṇyam ākhyānam ambarīṣasya bhūpate saṅkīrtayann anudhyāyan bhakto bhagavato bhavet

Всякий, кто воспевает это благочестивое повествование о Махарадже Амбарише или даже размышляет о нём, несомненно становится чистым преданным Господа.

इतिthus
इति:
Nipata (निपात)
TypeIndeclinable
Rootइति (अव्यय)
Formअव्यय, वाक्यसमाप्ति/उद्धरणसूचक (quotative particle)
एतत्this
एतत्:
Karma (कर्म)
TypeNoun
Rootएतद् (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (context: द्वितीया as object of implied 'श्रृणु/पठ')
पुण्यम्meritorious
पुण्यम्:
Visheshana (विशेषण)
TypeAdjective
Rootपुण्य (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; 'आख्यानम्' इत्यस्य विशेषणम्
आख्यानम्narrative
आख्यानम्:
Karma (कर्म)
TypeNoun
Rootआख्यान (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन
अम्बरीषस्यof Ambarīṣa
अम्बरीषस्य:
Sambandha (सम्बन्ध)
TypeNoun
Rootअम्बरीष (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी, एकवचन
भूपतेO king
भूपते:
Sambodhana (सम्बोधन)
TypeNoun
Rootभूपति (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन-विभक्ति (Vocative), एकवचन
सङ्कीर्तयन्glorifying / chanting
सङ्कीर्तयन्:
Karta (कर्ता)
TypeVerb
Rootसम्+कीर्त् (धातु)
Formशतृ-प्रत्ययान्त वर्तमानकृदन्त (present active participle), पुंलिङ्ग, प्रथमा, एकवचन
अनुध्यायन्meditating
अनुध्यायन्:
Karta (कर्ता)
TypeVerb
Rootअनु+ध्यै (धातु)
Formशतृ-प्रत्ययान्त वर्तमानकृदन्त (present active participle), पुंलिङ्ग, प्रथमा, एकवचन
भक्तःa devotee
भक्तः:
Karta (कर्ता)
TypeNoun
Rootभक्त (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
भगवतःof the Lord
भगवतः:
Sambandha (सम्बन्ध)
TypeNoun
Rootभगवत् (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी, एकवचन
भवेत्would become
भवेत्:
Kriya (क्रिया)
TypeVerb
Rootभू (धातु)
Formविधिलिङ्-लकार (Optative), परस्मैपद, प्रथम-पुरुष, एकवचन

Śrīla Viśvanātha Cakravartī Ṭhākura herein gives a very good example. When one is very eager for more and more money, he is not satisfied even when he is a millionaire or a multimillionaire, but wants to earn more and more money by any means. The same mentality is present in a devotee. The devotee is never satisfied, thinking, “This is the limit of my devotional service.” The more he engages in the service of the Lord, the more service he wants to give. This is the position of a devotee. Mahārāja Ambarīṣa, in his family life, was certainly a pure devotee, complete in every respect, because his mind and all his senses were engaged in devotional service ( sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane ). Mahārāja Ambarīṣa was self-satisfied because all of his senses were engaged in devotional service ( sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam/ hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ). Nonetheless, although Mahārāja Ambarīṣa had engaged all his senses in devotional service, he left his home and went to the forest to concentrate his mind fully at the lotus feet of Kṛṣṇa, exactly as a mercantile man, even though complete in wealth, tries to earn more and more. This mentality of getting more and more engaged in devotional service puts one in the most exalted position. Whereas on the karma platform the mercantile man who wants more and more money becomes increasingly bound and entangled, the devotee becomes increasingly liberated.

A
Ambarīṣa
P
Parīkṣit

FAQs

This verse states that one who glorifies (saṅkīrtayan) and deeply remembers (anudhyāyan) the purifying story of Mahārāja Ambarīṣa becomes a devotee of Bhagavān.

Śukadeva concludes the Ambarīṣa narration by telling Parīkṣit that reciting and contemplating such Bhagavata-kathā is itself a direct path to devotion, reinforcing the purpose of the entire discourse.

Regularly read or listen to the Ambarīṣa story, repeat its key verses or summaries, and reflect on its lesson—steadfast devotion and humility—so that remembrance becomes part of daily practice.