tava vipra srnusva tat
ayam hy atmabhicaras te
yatas tam yahi ma ciram
sadhusu prahitam tejah
prahartuh kurute ’sivam
upayam—the means of protection in this dangerous position; kathayisyami—I shall speak to you; tava—of your deliverance from this danger; vipra—O brahmana; srnusva—just hear from me; tat—what I say; ayam—this action taken by you; hi—indeed; atma-abhicarah—self-envy or envious of yourself (your mind has become your enemy); te—for you; yatah—because of whom; tam—to him (Maharaja Ambarisa); yahi—immediately go; ma ciram—do not wait even a moment; sadhusu—unto devotees; prahitam—applied; tejah—power; prahartuh—of the executor; kurute—does; asivam—inauspiciousness.
O brahmana, let Me now advise you for your own protection. Please hear from Me. By offending Maharaja Ambarisa, you have acted with self-envy. Therefore you should go to him immediately, without a moment’s delay. One’s so-called prowess, when employed against the devotee, certainly harms he who employs it. Thus it is the subject, not the object, who is harmed.
A Vaisnava is always an object of envy for nondevotees, even when the nondevotee happens to be his father. To give a practical example, Hiranyakasipu was envious of Prahlada Maharaja, but this envy of the devotee was harmful to Hiranyakasipu, not to Prahlada. Every action taken by Hiranyakasipu against his son Prahlada Maharaja was taken very seriously by the Supreme Personality of Godhead, and thus when Hiranyakasipu was on the verge of killing Prahlada, the Lord personally appeared and killed Hiranyakasipu. Service to a Vaisnava gradually accumulates and becomes an asset for the devotee. Similarly, harmful activities directed against the devotee gradually become the ultimate cause of the performer’s falldown. Even such a great brahmana and mystic yogi as Durvasa was in a most dangerous situation because of his offense at the lotus feet of Maharaja Ambarisa, a pure devotee.
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