॥ ॐ नमो भगवते वासुदेवाय ॥
॥ अष्टमोऽध्यायः - ८ ॥
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Discourse VIII
Dhruva's departure for the woods (Preamble)
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मैत्रेय उवाच ।
सनकाद्या नारदश्च ऋभुर्हंसोऽरुणिर्यतिः ।
नैते गृहान् ब्रह्मसुता ह्यावसन्नूर्ध्वरेतसः ॥ १॥
मृषाधर्मस्य भार्यासीद्दम्भं मायां च शत्रुहन् ।
असूत मिथुनं तत्तु निरृतिर्जगृहेऽप्रजः ॥ २॥
तयोः समभवल्लोभो निकृतिश्च महामते ।
ताभ्यां क्रोधश्च हिंसा च यद्दुरुक्तिः स्वसा कलिः ॥ ३॥
दुरुक्तौ कलिराधत्त भयं मृत्युं च सत्तम ।
तयोश्च मिथुनं जज्ञे यातना निरयस्तथा ॥ ४॥
सङ्ग्रहेण मयाऽऽख्यातः प्रतिसर्गस्तवानघ ।
त्रिः श्रुत्वैतत्पुमान् पुण्यं विधुनोत्यात्मनो मलम् ॥ ५॥
अथातः कीर्तये वंशं पुण्यकीर्तेः कुरूद्वह ।
स्वायम्भुवस्यापि मनोर्हरेरंशांशजन्मनः ॥ ६॥
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Maitreya continued : Sanaka and his three brothers (Sanandana, Sanātana and Sanatkumāra), Nārada, Rbhu, Hamsa, Aruni and Yati—these sons of Brahmā (the creator) did not enter the life of a householder, since they had vowed themselves to a life of perpetual celibacy. (1)
Mrsā (the female spirit presiding over falsehood), who was the wife of Adharma (the spirit presiding over unrighteousness, another son of Brahmā gave birth, O Vidura (the spirit presiding over unrighteousness), to Dambha (the spirit presiding over dissimulation) and Māyā (the destroyer of enemies), to Dambha (the spirit presiding over dissimulation) and Māyā (the female spirit presiding over deceit); and Nirṛti (the demon presiding over the south-west), who was issueless, adopted the couple (as his son and daughter-in-law). (2)
Of these two (Dambha and Māyā) were born Lobha (the spirit presiding over greed) and Nikṛti (the female spirit presiding over wickedness), O Vidura (a man of great wisdom); and of these latter came into being Krodha (the spirit presiding over anger) and Hirṁsā (the female spirit presiding over violence), from whom again, were sprung Kali (the spirit presiding over strife) and his sister Durukti (the female spirit presiding over abusive speech). (3)
Kali (in his turn) begot, through Durukti, Bhaya (the spirit presiding over fear) and Mṛtyu (the female spirit presiding over death), O Vidura (a noble soul); and of these two were born Niraya (the spirit presiding over hell) and Yātanā (the female spirit presiding over the tortures of hell). (4)
(Thus) briefly have I told you, O sinless Vidura, about the family of Adharma (which leads to the dissolution of the universe). By hearing this genealogy, which sanctifies a man (by helping him in eschewing all these), thrice repeated, a man shakes off the impurity of his mind. (5)
Well, I shall now describe the line of Swāyambhuva Manu of sacred renown, sprung from a part (the right half) of Brahmā, himself a ray of Śrī Hari, O scion of Kuru. (6) (1-6)
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प्रियव्रतोत्तानपादौ शतरूपापतेः सुतौ ।
वासुदेवस्य कलया रक्षायां जगतः स्थितौ ॥ ७॥
जाये उत्तानपादस्य सुनीतिः सुरुचिस्तयोः ।
सुरुचिः प्रेयसी पत्युर्नेतरा यत्सुतो ध्रुवः ॥ ८॥
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Priyavrata and Uttānapāda, the two sons of Śatarūpā's lord (Manu), were (ever) intent on the protection of the world, endowed as they were with a ray (of the protective energy) of Lord Vāsudeva. (7)
Sunīti and Suruci were the two wives of Uttānapāda, of these, Suruci (the younger one) was the more beloved of her lord, but not so the other one (Sunīti), whose son was (the celebrated) Dhruva. (8) (7-8)
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एकदा सुरुचेः पुत्रमङ्कमारोप्य लालयन् ।
उत्तमं नारुरुक्षन्तं ध्रुवं राजाभ्यनन्दत ॥ ९॥
तथा चिकीर्षमाणं तं सपत्न्यास्तनयं ध्रुवम् ।
सुरुचिः शृण्वतो राज्ञः सेर्ष्यमाहातिगर्विता ॥ १०॥
न वत्स नृपतेर्धिष्ण्यं भवानारोढुमर्हति ।
न गृहीतो मया यत्त्वं कुक्षावपि नृपात्मजः ॥ ११॥
बालोऽसि बत नात्मानमन्यस्त्रीगर्भसम्भृतम् ।
नूनं वेद भवान् यस्य दुर्लभेऽर्थे मनोरथः ॥ १२॥
तपसाऽऽराध्य पुरुषं तस्यैवानुग्रहेण मे ।
गर्भे त्वं साधयात्मानं यदीच्छसि नृपासनम् ॥ १३॥
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On a certain day, while fondling Suruci's son, prince Uttama, whom he had seated on his lap, the king (Uttānapāda) did not welcome Dhruva, who too sought to climb to his lap. (9)
To Dhruva, her co-wife's son, thus striving, Suruci, who was exceedingly proud (of the king's attentions), spitefully spoke (as follows), the king (quietly) listening :— (10)
"O child, you are not fit to ascend the royal throne, inasmuch as, though sprung from the king's loins, you were not conceived by me. (11)
Alas ! you are yet a child and surely know not that you were borne in the womb of another woman; that is why you aspire for an object so difficult to attain. (12)
Propitiating the Supreme Person through austere penance, seek (rebirth through) my womb by His grace if you covet the king's throne." (13) (9-13)
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मैत्रेय उवाच ।
मातुः सपत्न्याः स दुरुक्तिविद्धः
श्वसन् रुषा दण्डहतो यथाहिः ।
हित्वा मिषन्तं पितरं सन्नवाचं
जगाम मातुः प्ररुदन् सकाशम् ॥ १४॥
तं निःश्वसन्तं स्फुरिताधरोष्ठं
सुनीतिरुत्सङ्ग उदूह्य बालम् ।
निशम्य तत्पौरमुखान्नितान्तं
सा विव्यथे यद्गदितं सपत्न्या ॥ १५॥
सोत्सृज्य धैर्यं विललाप शोक-
दावाग्निना दावलतेव बाला ।
वाक्यं सपत्न्याः स्मरती सरोज-
श्रिया दृशा बाष्पकलामुवाह ॥ १६॥
दीर्घं श्वसन्ती वृजिनस्य पार-
मपश्यती बालकमाह बाला ।
मामङ्गलं तात परेषु मंस्था
भुङ्क्ते जनो यत्परदुःखदस्तत् ॥ १७॥
सत्यं सुरुच्याभिहितं भवान् मे
यद्दुर्भगाया उदरे गृहीतः ।
स्तन्येन वृद्धश्च विलज्जते यां
भार्येति वा वोढुमिडस्पतिर्माम् ॥ १८॥
आतिष्ठ तत्तात विमत्सरस्त्व-
मुक्तं समात्रापि यदव्यलीकम् ।
आराधयाधोक्षजपादपद्मं
यदीच्छसेऽध्यासनमुत्तमो यथा ॥ १९॥
यस्याङ्घ्रिपद्मं परिचर्य विश्व-
विभावनायात्तगुणाभिपत्तेः ।
अजोऽध्यतिष्ठत्खलु पारमेष्ठ्यं
पदं जितात्मश्वसनाभिवन्द्यम् ॥ २०॥
तथा मनुर्वो भगवान् पितामहो
यमेकमत्या पुरुदक्षिणैर्मखैः ।
इष्ट्वाभिपेदे दुरवापमन्यतो
भौमं सुखं दिव्यमथापवर्ग्यम् ॥ २१॥
तमेव वत्साश्रय भृत्यवत्सलं
मुमुक्षुभिर्मृग्यपदाब्जपद्धतिम् ।
अनन्यभावे निजधर्मभाविते
मनस्यवस्थाप्य भजस्व पूरुषम् ॥ २२॥
नान्यं ततः पद्मपलाशलोचना-
द्दुःखच्छिदं ते मृगयामि कञ्चन ।
यो मृग्यते हस्तगृहीतपद्मया
श्रियेतरैरङ्ग विमृग्यमाणया ॥ २३॥
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Maitreya went on : Pierced by the poignant remarks of his stepmother and hissing in indignation like a serpent beaten with a staff, Dhruva left his father, who kept gazing mutely, and went away crying loudly into the presence of his own mother. (14)
Suniti lifted up in her arms the child, who was sobbing with quivering lips, and was sore distressed to hear from the mouth of the (other) inmates of the gynaecium what his co-wife had said. (15)
Scorched by grief as a wild creeper by the forest fire, the young girl lost heart and cried. Her eyes, which were graceful as a pair of lotuses, were filled with tears as she recalled the (poignant) remarks of his co-wife. (16)
Seeing no way out of her sorrow, the girl heaved a deep sigh and said to her child, "Entertain no evil thought about others, dear child. For a man reaps (in this life) the very suffering he has inflicted on others (in a previous existence). (17)
Suruci (your stepmother) has truly said that you were borne in the womb, and brought up with the milk of, my wretched self, whom the king feels ashamed to accept as his wife, nay, even as his servant-maid! (18)
Therefore, dear child, abide ungrudgingly by those words, which, though uttered by your stepmother, are nonetheless true, and adore the lotus-feet of Lord Viṣṇu (who is beyond the range of sense-perception), if you aspire to (ascend) the royal throne like Uttama (your half-brother). (19)
It was by worshipping the lotus-feet of Lord Viṣṇu, who assumed the quality of Sattva (harmony) for the protection of the universe, that Brahmā, (your great grandfather) attained to that most exalted position which is an object of reverence even to those who have conquered their mind and senses. (20)
Even so your grandfather, the worshipful Manu, secured both earthly and heavenly bliss as well as final beatitude—which is so difficult to attain by any other means—by worshipping the Lord with single minded devotion through sacrifices with liberal sacrificial fees. (21)
Take refuge, my child, in Him alone, who is so fond of His devotees and access to whose lotus-feet is sought after by men keen to get liberated; and, imprinting His image on your mind, purified by devotion to your duty and exclusively attached to Him, adore the Supreme Person. (22)
I find none other than the Lord with lotus-like eyes, who can wipe out your sorrow. Even Śrī (the goddess of beauty and prosperity), who is eagerly sought, dear one, by (all) others, (ever) seeks after Him, holding a lotus (in place of a lamp) in her hand. (23) (14-23)
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मैत्रेय उवाच ।
एवं सञ्जल्पितं मातुराकर्ण्यार्थागमं वचः ।
सन्नियम्यात्मनाऽऽत्मानं निश्चक्राम पितुः पुरात् ॥ २४॥
नारदस्तदुपाकर्ण्य ज्ञात्वा तस्य चिकीर्षितम् ।
स्पृष्ट्वा मूर्धन्यघघ्नेन पाणिना प्राह विस्मितः ॥ २५॥
अहो तेजः क्षत्रियाणां मानभङ्गममृष्यताम् ।
बालोऽप्ययं हृदा धत्ते यत्समातुरसद्वचः ॥ २६॥
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Maitreya resumed : Hearing the words thus addressed by his mother (Suniti), which were conducive to the object sought after by him, Dhruva fully controlled his mind by force of his reason and sallied forth from his father's capital. (24)
When Nārada heard of this and learnt what the child intended to do, he (met him on the way and,) touching the latter's head with his purifying hand, said (to himself), wondering :— (25)
"Oh the spirit of the Kṣatriyas, who cannot brook insult ! Though yet a child, he has taken to heart the stinging words of his stepmother !" (26) (24-26)
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नारद उवाच ।
नाधुनाप्यवमानं ते सम्मानं वापि पुत्रक ।
लक्षयामः कुमारस्य सक्तस्य क्रीडनादिषु ॥ २७॥
विकल्पे विद्यमानेऽपि न ह्यसन्तोषहेतवः ।
पुंसो मोहमृते भिन्ना यल्लोके निजकर्मभिः ॥ २८॥
परितुष्येत्ततस्तात तावन्मात्रेण पूरुषः ।
दैवोपसादितं यावद्वीक्ष्येश्वरगतिं बुधः ॥ २९॥
अथ मात्रोपदिष्टेन योगेनावरुरुत्ससि ।
यत्प्रसादं स वै पुंसां दुराराध्यो मतो मम ॥ ३०॥
मुनयः पदवीं यस्य निःसङ्गेनोरुजन्मभिः ।
न विदुर्मृगयन्तोऽपि तीव्रयोगसमाधिना ॥ ३१॥
अतो निवर्ततामेष निर्बन्धस्तव निष्फलः ।
यतिष्यति भवान् काले श्रेयसां समुपस्थिते ॥ ३२॥
यस्य यद्दैवविहितं स तेन सुखदुःखयोः ।
आत्मानं तोषयन् देही तमसः पारमृच्छति ॥ ३३॥
गुणाधिकान्मुदं लिप्सेदनुक्रोशं गुणाधमात् ।
मैत्रीं समानादन्विच्छेन्न तापैरभिभूयते ॥ ३४॥
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Nārada said : We do not find anything conducive to your honour or ignominy at this stage, dear son, a child as you are, fond of play and other things. (27)
Even if you have developed the sense of honour and ignominy, there are no diverse causes of discontent for a man other than ignorance; for whatever he reaps in the world follows from his own (past) actions. (28)
Seeing the ways of God, therefore, a wise man should rest contented, dear son, with whatever is placed within his reach by Providence. (29)
Besides, He whose grace you seek to win by means of the discipline taught by your mother is accounted by me as hard to propitiate. (30)
Sages fail to discover His path even though they seek for it with the help of abstract meditation coupled with rigorous self-discipline (in the form of Devotion etc.,) carried on in a detached way through numberless births. (31)
Therefore, let this futile pertinacity of yours cease; you may strive (for that end) when the time for practices (such as Devotion and so on) leading to final beatitude comes. (32)
Reconciling oneself to that which is decreed for that being by Providence in the form of joy or sorrow, an embodied being reaches the end of darkness (in the shape of mundane existence). (33)
A man should be pleased at the sight of one who is superior in qualities, should have tender feelings towards one who is inferior in accomplishment and seek friendship with one who is on a par with him; by doing so a man is never overwhelmed with afflictions. (34) (27-34)
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ध्रुव उवाच ।
सोऽयं शमो भगवता सुखदुःखहतात्मनाम् ।
दर्शितः कृपया पुंसां दुर्दर्शोऽस्मद्विधैस्तु यः ॥ ३५॥
अथापि मेऽविनीतस्य क्षात्रं घोरमुपेयुषः ।
सुरुच्या दुर्वचो बाणैर्न भिन्ने श्रयते हृदि ॥ ३६॥
पदं त्रिभुवनोत्कृष्टं जिगीषोः साधु वर्त्म मे ।
ब्रूह्यस्मत्पितृभिर्ब्रह्मन्नन्यैरप्यनधिष्ठितम् ॥ ३७॥
नूनं भवान् भगवतो योऽङ्गजः परमेष्ठिनः ।
वितुदन्नटते वीणां हितार्थं जगतोऽर्कवत् ॥ ३८॥
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Dhruva said : Your venerable self has graciously shown a remedy for those whose mind is disturbed by joys and sorrows—a remedy which cannot be easily found by people like us. (35)
Yet in the heart of my insubordinate self, who has inherited a violent martial spirit—a heart which has been cleft by the shaft-like taunts of Suruci (my stepmother)—the precept has failed to make any abiding impression. (36)
Be pleased, O holy sage, to tell me a good path, keen as I am to attain to a place which is the highest in all the three worlds and which has not been attained to by (any of) our forefathers or anyone else. (37)
You are surely no other than the son of the worshipful Brahmā, who for the good of the world roams about like the sun, playing on his lute. (38) (35-38)
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मैत्रेय उवाच ।
इत्युदाहृतमाकर्ण्य भगवान्नारदस्तदा ।
प्रीतः प्रत्याह तं बालं सद्वाक्यमनुकम्पया ॥ ३९॥
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Maitreya resumed : The worshipful Nārada was pleased to hear the aforesaid words (of Dhruva) and full of compassion, replied to the child in the following excellent words:—(39) (39)
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नारद उवाच ।
जनन्याभिहितः पन्थाः स वै निःश्रेयसस्य ते ।
भगवान् वासुदेवस्तं भज तत्प्रवणात्मना ॥ ४०॥
धर्मार्थकाममोक्षाख्यं य इच्छेच्छ्रेय आत्मनः ।
एकमेव हरेस्तत्र कारणं पादसेवनम् ॥ ४१॥
तत्तात गच्छ भद्रं ते यमुनायास्तटं शुचि ।
पुण्यं मधुवनं यत्र सान्निध्यं नित्यदा हरेः ॥ ४२॥
स्नात्वानुसवनं तस्मिन् कालिन्द्याः सलिले शिवे ।
कृत्वोचितानि निवसन्नात्मनः कल्पितासनः ॥ ४३॥
प्राणायामेन त्रिवृता प्राणेन्द्रियमनोमलम् ।
शनैर्व्युदस्याभिध्यायेन्मनसा गुरुणा गुरुम् ॥ ४४॥
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Nārada said : The course pointed out by your mother is the one leading to your highest good. Lord Vāsudeva (Himself) represents that course (means); (hence) adore Him with a mind exclusively devoted to Him. (40)
For him who seeks his own good in the shape of what is known by the names of Dharma (religious merit), Artha (worldly riches), Kāma (sensuous enjoyment) and Mokṣa (final beatitude), adoration of Śrī Hari's feet is the only means to that end. (41)
Therefore, God bless you, dear child, seek the holy bank of the Yamunā covered by the sacred spot of Madhuvana (the tract of land lying round Mathurā, the birthplace of Lord Śrī Kṛṣṇa), which is ever hallowed with the presence of Śrī Hari. (42)
Bathing three times (in the morning and evening as well as at midday) in the blessed waters of the Kālindi (Yamunā) and after finishing one's proper duties one should spread a seat (of Kuśa grass etc.,) and squat thereon (in a suitable and easy posture). (43)
Having gradually cast off the impurities of one's life-breath, senses and mind by means of the threefold Prāṇāyāma (breath-exercises), one should (then) contemplate with a steady mind on Śrī Hari (the Supreme Preceptor) as below :—(44) (40-44)
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प्रसादाभिमुखं शश्वत्प्रसन्नवदनेक्षणम् ।
सुनासं सुभ्रुवं चारुकपोलं सुरसुन्दरम् ॥ ४५॥
तरुणं रमणीयाङ्गमरुणोष्ठेक्षणाधरम् ।
प्रणताश्रयणं नृम्णं शरण्यं करुणार्णवम् ॥ ४६॥
श्रीवत्साङ्कं घनश्यामं पुरुषं वनमालिनम् ।
शङ्खचक्रगदापद्मैरभिव्यक्तचतुर्भुजम् ॥ ४७॥
किरीटिनं कुण्डलिनं केयूरवलयान्वितम् ।
कौस्तुभाभरणग्रीवं पीतकौशेयवाससम् ॥ ४८॥
काञ्चीकलापपर्यस्तं लसत्काञ्चननूपुरम् ।
दर्शनीयतमं शान्तं मनोनयनवर्धनम् ॥ ४९॥
पद्भ्यां नखमणिश्रेण्या विलसद्भ्यां समर्चताम् ।
हृत्पद्मकर्णिकाधिष्ण्यमाक्रम्यात्मन्यवस्थितम् ॥ ५०॥
स्मयमानमभिध्यायेत्सानुरागावलोकनम् ।
नियतेनैकभूतेन मनसा वरदर्षभम् ॥ ५१॥
एवं भगवतो रूपं सुभद्रं ध्यायतो मनः ।
निर्वृत्या परया तूर्णं सम्पन्नं न निवर्तते ॥ ५२॥
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With an ever cheerful face and eyes, He is always disposed to shower His grace (on His devotees). He has a shapely nose, charming brows and lovely cheeks and is the most enchanting of all the gods. (45)
(Eternally) youthful and possessed of charming limbs, He has rosy lips and reddish eyes and is the (sole) resort of his suppliants. Nay, He is supremely delightful, fit to protect all and an ocean of tenderness. (46)
Bearing (on His breast) the mark of Śrīvatsa (a golden curl of hair) and swarthy as a cloud, He has all the features of an extraordinary personage and wears a garland of sylvan flowers (about His neck). And His four arms are distinguished by a conch, a discus, a mace and a lotus. (47)
He wears a diadem and a pair of ear-rings and is adorned with armlets and bracelets; His neck adds to the beauty of the Kaustubha gem and He has a piece of yellow silk wrapped about His loins. (48)
Encircled (at the waist) by a girdle of many strings, He has a shining pair of gold anklets, is most charming to look at wears a serene aspect and brings delight to the mind and eyes. (49)
He stands in the mental horizon of those who worship Him, His feet—resplendent with a row of gems in the form of nails—installed in the pericarp of their lotus-like heart. (50)
With a steadied and concentrated mind he should visualize the Lord, the foremost of all bestowers of boons, as smiling and casting a loving glance at the devotee. (51)
The mind of a man who thus contemplates on the Lord's most blessed form is soon immersed in supreme bliss and never gives up the meditation. (52) (45-52)
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जप्यश्च परमो गुह्यः श्रूयतां मे नृपात्मज ।
यं सप्तरात्रं प्रपठन् पुमान् पश्यति खेचरान् ॥ ५३॥
ओं नमो भगवते वासुदेवाय ।
मन्त्रेणानेन देवस्य कुर्याद्द्रव्यमयीं बुधः ।
सपर्यां विविधैर्द्रव्यैर्देशकालविभागवित् ॥ ५४॥
सलिलैः शुचिभिर्माल्यैर्वन्यैर्मूलफलादिभिः ।
शस्ताङ्कुरांशुकैश्चार्चेत्तुलस्या प्रियया प्रभुम् ॥ ५५॥
लब्ध्वा द्रव्यमयीमर्चां क्षित्यम्ब्वादिषु वार्चयेत् ।
आभृतात्मा मुनिः शान्तो यतवाङ्मितवन्यभुक् ॥ ५६॥
स्वेच्छावतारचरितैरचिन्त्यनिजमायया ।
करिष्यत्युत्तमश्लोकस्तद्ध्यायेद्धृदयङ्गमम् ॥ ५७॥
परिचर्या भगवतो यावत्यः पूर्वसेविताः ।
ता मन्त्रहृदयेनैव प्रयुञ्ज्यान्मन्त्रमूर्तये ॥ ५८॥
'ॐ नमो भगवते वासुदेवाय' ।
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Also hear from me, O prince, the most secret formula (which should be muttered along with the meditation and) by repeating which for seven days and nights a man is able to behold the Siddhas moving in the air. (53)
The Mantrais: ‘‘ ss =aut sad arqcara’’ (Obeisance to Lord Vasudeva). While repeating this sacred formula, a wise man should perform the Lord's worship with the help of material substances, using various articles with due regard to the differences of place and time. (54)
He should worship the Lord with undefiled water, (sylvan) flowers, wild roots and fruits etc., sprouts of approved plants, barks of.trees and with (the leaves of) the Tulasi (the basil plant), so beloved( of the Lord). (55)
Having secured an: image of stone or any other substance, he should worship the Lord through the same or (else) through the medium of earth, water and so on, and with his mind and speech duly controlled, he should subsist on a limited quantity of wild fruits etc., and remain calm and collected and absorbed in contemplation. (56)
He should also, mentally survey the soulstirring deeds the glorious Lord will perform in the course of the manifestations He assumes according to His pleasure by His own incomprehensible Maya (creative power). (57)
One should offer to the Lord, who stands revealed in the form of a Mantra, all the articles of worship prescribed for Him by the ancients, while repeating this very Mantra (consisting of twelve letters). (58) (53-58)
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एवं कायेन मनसा वचसा च मनोगतम् ।
परिचर्यमाणो भगवान् भक्तिमत्परिचर्यया ॥ ५९॥
पुंसाममायिनां सम्यग्भजतां भाववर्धनः ।
श्रेयो दिशत्यभिमतं यद्धर्मादिषु देहिनाम् ॥ ६०॥
विरक्तश्चेन्द्रियरतौ भक्तियोगेन भूयसा ।
तं निरन्तरभावेन भजेताद्धा विमुक्तये ॥ ६१॥
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Being thus waited upon with body, mind and speech through loving worship according to one's choice, the Lord heightens the devotion of men who adore Him in the right way and in a guileless spirit, and bestows on them the boon of their liking from among Dharma (religious merit) and the other objects of human persuit. (59-60)
If the devotee is averse to sensuous enjoyment, he Should wait upon the Lord Himself with an intense practice of Devotion carried on uninterruptedly for the sake of final beatitude. (61) (59-61)
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इत्युक्तस्तं परिक्रम्य प्रणम्य च नृपार्भकः ।
ययौ मधुवनं पुण्यं हरेश्चरणचर्चितम् ॥ ६२॥
तपोवनं गते तस्मिन् प्रविष्टोऽन्तःपुरं मुनिः ।
अर्हितार्हणको राज्ञा सुखासीन उवाच तम् ॥ ६३॥
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Thus instructed (by the sage), the prince (Dhruva) went round the sage (as a mark of respect) and, bowing low to him, proceeded to the holy tract of Madhuvana, adorned with the footprints of Śrī Hari. (62)
When he had left for the forest so suitable for austere penance, the sage (Nārada) made his way to the gynaecium (of King Uttānapāda); and when the king had offered him worship (in the form of water to wash his hands and so on) and he was comfortably seated, he spoke to the king (as follows) :—(63) (62-63)
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नारद उवाच ।
राजन् किं ध्यायसे दीर्घं मुखेन परिशुष्यता ।
किं वा न रिष्यते कामो धर्मो वार्थेन संयुतः ॥ ६४॥
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Nārada said : With a withering face what are you brooding over so deeply ? I hope neither your luxuries nor your religious merit nor again your wealth has suffered any diminution ? (64) (64)
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राजोवाच ।
सुतो मे बालको ब्रह्मन् स्त्रैणेनाकरुणात्मना ।
निर्वासितः पञ्चवर्षः सह मात्रा महान् कविः ॥ ६५॥
अप्यनाथं वने ब्रह्मन् मा स्मादन्त्यर्भकं वृकाः ।
श्रान्तं शयानं क्षुधितं परिम्लानमुखाम्बुजम् ॥ ६६॥
अहो मे बत दौरात्म्यं स्त्रीजितस्योपधारय ।
योऽङ्कं प्रेम्णाऽऽरुरुक्षन्तं नाभ्यनन्दमसत्तमः ॥ ६७॥
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The king said : Uxorious and merciless as I am, O sage, I exiled my son, a child of five years, who was very noble and wise, along with his mother. (65)
Wolves, O holy Brāhmaṇa, may not eat up the helpless child, who may be lying (somewhere) in the forest, fatigued and famished, with his lotus-like face faded. (66)
Oh, just imagine the wickedness of my uxorious self, who did not greet the child while he was climbing up my lap with affection, extremely vile as I am ! (67) (65-67)
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नारद उवाच ।
मा मा शुचः स्वतनयं देवगुप्तं विशाम्पते ।
तत्प्रभावमविज्ञाय प्रावृङ्क्ते यद्यशो जगत् ॥ ६८॥
सुदुष्करं कर्म कृत्वा लोकपालैरपि प्रभुः ।
एष्यत्यचिरतो राजन् यशो विपुलयंस्तव ॥ ६९॥
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Nārada said : No, sorrow not for your child, who enjoys the protection of the Lord, O ruler of the people, and whose glory shall pervade the (whole) world; for you know not his greatness. (68)
Having wrought an achievement which even the protectors of the world find it difficult to perform, the glorious child shall return before long, O king, enhancing your reputation. (69) (68-69)
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मैत्रेय उवाच ।
इति देवर्षिणा प्रोक्तं विश्रुत्य जगतीपतिः ।
राजलक्ष्मीमनादृत्य पुत्रमेवान्वचिन्तयत् ॥ ७०॥
तत्राभिषिक्तः प्रयतस्तामुपोष्य विभावरीम् ।
समाहितः पर्यचरदृष्यादेशेन पूरुषम् ॥ ७१॥
त्रिरात्रान्ते त्रिरात्रान्ते कपित्थबदराशनः ।
आत्मवृत्त्यनुसारेण मासं निन्येऽर्चयन् हरिम् ॥ ७२॥
द्वितीयं च तथा मासं षष्ठे षष्ठेऽर्भको दिने ।
तृणपर्णादिभिः शीर्णैः कृतान्नोऽभ्यर्चयद्विभुम् ॥ ७३॥
तृतीयं चानयन्मासं नवमे नवमेऽहनि ।
अब्भक्ष उत्तमश्लोकमुपाधावत्समाधिना ॥ ७४॥
चतुर्थमपि वै मासं द्वादशे द्वादशेऽहनि ।
वायुभक्षो जितश्वासो ध्यायन् देवमधारयत् ॥ ७५॥
पञ्चमे मास्यनुप्राप्ते जितश्वासो नृपात्मजः ।
ध्यायन् ब्रह्म पदैकेन तस्थौ स्थाणुरिवाचलः ॥ ७६॥
सर्वतो मन आकृष्य हृदि भूतेन्द्रियाशयम् ।
ध्यायन् भगवतो रूपं नाद्राक्षीत्किञ्चनापरम् ॥ ७७॥
आधारं महदादीनां प्रधानपुरुषेश्वरम् ।
ब्रह्म धारयमाणस्य त्रयो लोकाश्चकम्पिरे ॥ ७८॥
यदैकपादेन स पार्थिवार्भक-
स्तस्थौ तदङ्गुष्ठनिपीडिता मही ।
ननाम तत्रार्धमिभेन्द्रधिष्ठिता
तरीव सव्येतरतः पदे पदे ॥ ७९॥
तस्मिन्नभिध्यायति विश्वमात्मनो
द्वारं निरुध्यासुमनन्यया धिया ।
लोका निरुच्छ्वासनिपीडिता भृशं
सलोकपालाः शरणं ययुर्हरिम् ॥ ८०॥
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Maitreya continued: On hearing the message of Nārada (the celestial sage), Uttānapāda (the ruler of the world) remained exclusively engrossed in the thought of his son (Dhruva), neglectful of his royal fortune. (70)
There (at Madhuvana) Dhruva bathed (in the Yamunā) and having remained without food that night and thus purified, he waited upon the Lord with a concentrated mind according to the sage's instructions. (71)
Eating the Kapittha (wood-apple) and Badara (jujube) fruit, just enough to keep his body and soul together, at the end of every three nights, the prince spent one month in worshipping Śrī Hari. (72)
And likewise during the second month the child adored the all-pervading Lord, feeding on withered blades of grass and leaves etc., every sixth day. (73)
He spent the third month waiting upon the glorious Lord through Samādhi (abstract meditation), taking water (alone) every ninth day. (74)
Having (fully) controlled his breath, he fixed his mind and meditated on the (Supreme) Divinity during the fourth month too, inhaling the air every twelfth day. (75)
When the fifth month commenced, the prince stood motionless like a post on one foot, contemplating on Brahma (the Absolute) with his breath fully controlled. (76)
Withdrawing his mind, the substratum of the senses and their objects, from all other objects, he fixed it on the form of the Lord enthroned in the heart and perceived nothing else. (77)
All the three worlds (the earth, heaven and the intermediate region) began to shake as he meditated on Brahma (the Supreme), the ground of Mahat-tattva (the principle of cosmic intelligence) and the other categories, the Ruler of both Pradhāna (matter) and Puruṣa (the spirit). (78)
When the prince (Dhruva) stood on one foot, the earth, pressed by his great toe, leaned to one side at that spot, even as a boat with a lordly elephant standing in it leans right and left at every step (as it moves on water). (79)
As he contemplated on the Soul of the universe as no other than himself, stopping his breath as well as (the function of) his senses, all the worlds as well as their guardian deities resorted for protection to Śrī Hari, for they felt much agonized for want of breath. (80) (70-80)
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देवा ऊचुः ।
नैवं विदामो भगवन् प्राणरोधं
चराचरस्याखिलसत्त्वधाम्नः ।
विधेहि तन्नो वृजिनाद्विमोक्षं
प्राप्ता वयं त्वां शरणं शरण्यम् ॥ ८१॥
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The gods said: O Lord! we had never known before such (a sudden) stoppage of breath in the case of all living beings, mobile as well as immobile. Rid us, therefore, of this calamity since we have sought protection with You, who afford shelter to all. (81) (81)
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श्रीभगवानुवाच ।
मा भैष्ट बालं तपसो दुरत्यया-
न्निवर्तयिष्ये प्रतियात स्वधाम ।
यतो हि वः प्राणनिरोध आसी-
दौत्तानपादिर्मयि सङ्गतात्मा ॥ ८२॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां चतुर्थस्कन्धे ध्रुवचरिते अष्टमोऽध्यायः ॥ ८॥
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The Lord said : (I find that) Dhruva (son of king Uttānapāda) has identified his self with Me (the Soul of the universe); this accounts for the (sudden) stoppage of breath of all of you. Hence be not afraid and return each to your own adode; I shall (presently) deter the child from his penance, which is (otherwise) hard to resist. (82)
Thus ends the eighth discourse, forming part of the Story of Dhruva, in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā. (82)
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