Shloka 11
Yuddha-yajña-vyākhyāna (The Battle as Sacrifice): Ambarīṣa–Indra Saṃvāda
अनेन क्रतुभिमर्ुख्यै्नेष्टं नापि द्विजातय: । तर्पिता विधिवच्छक्र सोडयं कस्मादतीव माम्
Ambarīṣa uvāca: anena kratubhir mukhyair neṣṭaṃ nāpi dvijātayaḥ | tarpītā vidhivac chakra so ’yaṃ kasmād atīva mām (aiśvaryam īdṛśaṃ prāptaḥ sarvadevaiḥ sudurlabham | indradeva! asine na to baṛe-baṛe yajña kiye aur na vidhipūrvak brāhmaṇoṃ ko hī tṛpta kiyā | vahī yaha sudeva āj mujhko lāṅghkar ūpar-ūparse kaise jā rahā hai? ise aisā aiśvarya kahāṃse prāpta ho gayā, jo sampūrṇa devatāoṃ ke liye bhī atyanta durlabha hai?)
安婆利沙说：“噢，因陀罗！此人既未行最上祭祀，也未依仪轨使二生者（dvija）得以满足。为何如今他竟大大凌驾于我之上，仿佛从我头顶越过？他从何处得来这般主宰之权——此等崇高，纵在诸天之中亦极其罕有？”
अमग्बरीष उवाच
Educational Q&A
The verse highlights a moral tension: external ritual achievements (great sacrifices, formal gratification of Brahmins) are commonly treated as measures of merit, yet extraordinary prosperity may arise from other, less visible causes. It implicitly cautions against judging worth solely by public ritual credentials and exposes how envy can distort one’s sense of justice.
Ambarīṣa addresses Indra in protest and disbelief. He observes someone (identified in the Gita Press gloss as Sudeva) enjoying exceptional, almost god-like eminence despite not having performed renowned sacrifices or ritually honoring the twice-born. Ambarīṣa asks Indra to explain how such rare sovereignty was attained.