sribhagavatam - Canto (Skandah) 4 - chapters 9 to 12

Vyasadev

Praneetha

The Mad Bhagavatam

Canto 4

Chapter 9: Dhruva Returns Home from the Forest

4.9.1

maitreya uvāca
ta evam utsanna-bhayā urukrame
kṛtāvanāmāḥ prayayus tri-viṣṭapam
sahasraśīrṣāpi tato garutmatā
madhor vanaṁ bhṛtya-didṛkṣayā gataḥ

(1) Maitreya said: 'They [the demigods], thus being freed from all fear, offered the Lord of the wide strides [Urukrama, Vishnu] their obeisances, upon which they returned to their three worlds. The Lord with the thousand faces [Sahasras'îrshâ, the original Vishnu] then got on the back of Garuda and went to the Madhuvana forest in order to see His servant [Dhruva].

4.9.2

sa vai dhiyā yoga-vipāka-tīvrayā
hṛt-padma-kośe sphuritaṁ taḍit-prabham
tirohitaṁ sahasaivopalakṣya
bahiḥ-sthitaṁ tad-avasthaṁ dadarśa

 (2) He who strengthened by his meditation in yoga observed Him brilliant as lightening manifested on the lotus of his heart, all of a sudden noticed that He had disappeared, but looking around he then saw Him standing right before him in the same form.

4.9.3

tad-darśanenāgata-sādhvasaḥ kṣitāv
avandatāṅgaṁ vinamayya daṇḍavat
dṛgbhyāṁ prapaśyan prapibann ivārbhakaś
cumbann ivāsyena bhujair ivāśliṣan

(3) With Him present before him he, confounded, fell to the ground prostrating his body like a rod to offer Him his obeisances. As he looked at Him, it was as if the boy was drinking Him with his eyes, like he was kissing Him with his mouth and embracing Him with his arms.

4.9.4

sa taṁ vivakṣantam atad-vidaṁ harir
jñātvāsya sarvasya ca hṛdy avasthitaḥ
kṛtāñjaliṁ brahmamayena kambunā
pasparśa bālaṁ kṛpayā kapole

(4)   Seeing that he wanted to glorify Him but didn't know how, the Lord, who is the prayer in accord with the scripture in the heart of each, understanding the boy mercifully touched his forehead with His conch shell.

4.9.5

sa vai tadaiva pratipāditāṁ giraṁ
daivīṁ parijñāta-parātma-nirṇayaḥ
taṁ bhakti-bhāvo 'bhyagṛṇād asatvaraṁ
pariśrutoru-śravasaṁ dhruva-kṣitiḥ

 (5) Thus being inspired with the ability to say just what he wanted, he, slowly offering his prayers in the love of his devotion, could understand what the supreme of the soul was all about and that he would be the Dhruva of renown and fame whose world couldn't be denied.

4.9.6

dhruva uvāca
yo 'ntaḥ praviśya mama vācam imāṁ prasuptāṁ
sañjīvayaty akhila-śakti-dharaḥ sva-dhāmnā
anyāṁś ca hasta-caraṇa-śravaṇa-tvag-ādīn
prāṇān namo bhagavate puruṣāya tubhyam

(6) Dhruva said: 'Let me offer my obeisances to You, the Supreme Lord and Original Person, who as the One within, from Your internal potency commanding the universal energy, entering my words and breath has brought to life my passive senses as well as my other limbs, my hands, legs and skin.

4.9.7

ekas tvam eva bhagavann idam ātma-śaktyā
māyākhyayoru-guṇayā mahad-ādy-aśeṣam
sṛṣṭvānuviśya puruṣas tad-asad-guṇeṣu
nāneva dāruṣu vibhāvasuvad vibhāsi

 (7) You are the One, Supreme Lord who, after by His own potency creating this vast outer world called mâyâ - that unlimited completeness of reality with its modes - next as the Original Personality has entered here to appear differently in the time-bound qualities the way fire does in fire wood.

4.9.8

tvad-dattayā vayunayedam acaṣṭa viśvaṁ
supta-prabuddha iva nātha bhavat-prapannaḥ
tasyāpavargya-śaraṇaṁ tava pāda-mūlaṁ
vismaryate kṛta-vidā katham ārta-bandho

(8) Like a man awakening from his sleep, the one of surrender to You [Brahmâ] could see this entire universe by dint of the knowledge given by You o my Lord. How can anyone conversant with Your actions forget Your lotus  feet that are the shelter of all who desire liberation, o friend of the distressed?

4.9.9

nūnaṁ vimuṣṭa-matayas tava māyayā te
ye tvāṁ bhavāpyaya-vimokṣaṇam anya-hetoḥ
arcanti kalpaka-taruṁ kuṇapopabhogyam
icchanti yat sparśajaṁ niraye 'pi nṝṇām

(9) It suffers no doubt that You, the cause of liberation from birth and death, are like a desire tree to those who, under the influence of the outer world, miss the proper concept of life and worship You with ulterior motives in their desire for the gratification of the senses of this bag of bones, a gratification that is even available to persons in hell.

4.9.10

yā nirvṛtis tanu-bhṛtāṁ tava pāda-padma-
dhyānād bhavaj-jana-kathā-śravaṇena vā syāt
sā brahmaṇi sva-mahimany api nātha mā bhūt
kiṁ tv antakāsi-lulitāt patatāṁ vimānāt

(10) The bliss of Your magnificence that for embodied souls may happen when they meditate upon Your lotus feet or when they hear the stories of Your devotees is never found with the impersonal supreme [Brahman], nor does it compare to what is experienced in [personally] elevated positions from which one has to fall down being destroyed by the sword of death.

4.9.11

bhaktiṁ muhuḥ pravahatāṁ tvayi me prasaṅgo
bhūyād ananta mahatām amalāśayānām
yenāñjasolbaṇam uru-vyasanaṁ bhavābdhiṁ
neṣye bhavad-guṇa-kathāmṛta-pāna-mattaḥ

(11) Let it be so that I may enjoy the intimate association of those who are constantly engaged in Your devotional service o Unlimited One, of those great devotees by whose purified hearts one can easily cross the terrible and vast ocean of dangers that is material existence. Let it be so that I go mad of drinking the nectar of the stories about Your qualities. 

4.9.12

te na smaranty atitarāṁ priyam īśa martyaṁ
ye cānv adaḥ suta-suhṛd-gṛha-vitta-dārāḥ
ye tv abja-nābha bhavadīya-padāravinda-
saugandhya-lubdha-hṛdayeṣu kṛta-prasaṅgāḥ

 (12) They so high-principled my dear Lord, never think of the material body, their relating to their sons, friends, home, wealth and wife; they, o One of the Lotus Navel, have achieved the association with those who in their hearts always hanker after the fragrance of Your lotus feet. 

4.9.13

tiryaṅ-naga-dvija-sarīsṛpa-deva-daitya-
martyādibhiḥ paricitaṁ sad-asad-viśeṣam
rūpaṁ sthaviṣṭham aja te mahad-ādy-anekaṁ
nātaḥ paraṁ parama vedmi na yatra vādaḥ

(13) The animals, trees, birds, reptiles, gods, demons and men, driven by the material energy are found throughout the universe in different forms of existence and are for several reasons seen and not seen o Unborn One. That I know, but about this transcendental form, o Supreme One I knew not, I do not know but the end of my argument.

4.9.14

kalpānta etad akhilaṁ jaṭhareṇa gṛhṇan
śete pumān sva-dṛg ananta-sakhas tad-aṅke
yan-nābhi-sindhu-ruha-kāñcana-loka-padma-
garbhe dyumān bhagavate praṇato 'smi tasmai

 (14) At the end of each epoch the Supreme Person withdraws all of this universe into His belly, lying down in self-reflection in the company of Ananta S'esha as His bed. From the ocean of His navel the golden abode sprouted, with Brahmâ on the whorl of the lotus. Him, that Supreme Lordship I offer my obeisances.

4.9.15

tvaṁ nitya-mukta-pariśuddha-vibuddha ātmā
kūṭa-stha ādi-puruṣo bhagavāṁs try-adhīśaḥ
yad-buddhy-avasthitim akhaṇḍitayā sva-dṛṣṭyā
draṣṭā sthitāv adhimakho vyatirikta āsse

(15) You are the eternally liberated, uncontaminated Supreme Soul full of knowledge, the changeless, authentic Original Person, the Supreme Lord and ruler of the three modes, the continuing intelligence throughout all actions of the intellect, the transcendental vision and witness, the maintainer, enjoyer and the one whose position differs from all the others.

4.9.16

yasmin viruddha-gatayo hy aniśaṁ patanti
vidyādayo vividha-śaktaya ānupūrvyāt
tad brahma viśva-bhavam ekam anantam ādyam
ānanda-mātram avikāram ahaṁ prapadye

(16) You, in whose nature always the different opposing energies of knowledge and ignorance are found, You who are that continuing Brahman, You the cause of the material manifestation, the original and unlimited One who is simply blissful, I offer my respects.

4.9.17

satyāśiṣo hi bhagavaṁs tava pāda-padmam
āśīs tathānubhajataḥ puruṣārtha-mūrteḥ
apy evam arya bhagavān paripāti dīnān
vāśreva vatsakam anugraha-kātaro 'smān

(17) Compared to other benedictions Your lotus feet are the true one o my Lord, and thus You as such are the personification of the goal of life of each person o beloved Fortunate One. You, eager to bestow Your mercy, maintain the ones poor of heart like me, the way a cow keeps a calf.'
4.9.18

maitreya uvāca
athābhiṣṭuta evaṁ vai
sat-saṅkalpena dhīmatā
bhṛtyānurakto bhagavān
pratinandyedam abravīt

(18) Maitreya said: 'After thus truly being worshiped by means of the fine intelligence of his good intentions only, the Supreme Lord who is always there in favor of His devotees spoke to him, after first having congratulated him.

4.9.19

śrī-bhagavān uvāca
vedāhaṁ te vyavasitaṁ
hṛdi rājanya-bālaka
tat prayacchāmi bhadraṁ te
durāpam api suvrata

 (19) The Supreme Lord said: 'I know about the determination within your heart o son of the king. Since you are sworn to piety, I shall grant you all the fortune, even though it is a wish difficult to fulfill.

4.9.20-21

nānyair adhiṣṭhitaṁ bhadra
yad bhrājiṣṇu dhruva-kṣiti
yatra graharkṣa-tārāṇāṁ
jyotiṣāṁ cakram āhitam
meḍhyāṁ go-cakravat sthāsnu
parastāt kalpa-vāsinām
dharmo 'gniḥ kaśyapaḥ śukro
munayo ye vanaukasaḥ
caranti dakṣiṇī-kṛtya
bhramanto yat satārakāḥ

(20-21) Never before My good boy, there was anyone who managed to settle for such a brightly glowing place known as the planet of Dhruva, around which all the other planets and constellations of stars are circling like a group of bulls does running stationary around a central pole [for crushing grain]. It is the planet around which, keeping it to their right, along with the stars, all great sages of the forest move circumambulating like Dharma, Agni, Kas'yapa and S'ukra whose lives stretch beyond a millennium.

4.9.22

prasthite tu vanaṁ pitrā
dattvā gāṁ dharma-saṁśrayaḥ
ṣaṭ-triṁśad-varṣa-sāhasraṁ
rakṣitāvyāhatendriyaḥ

(22) As soon as your father has left for the forest, you will be awarded the entire world. It will be under the pious protection of your rule uninterrupted for thirty-six thousand years in full control of your faculties.

4.9.23

tvad-bhrātary uttame naṣṭe
mṛgayāyāṁ tu tan-manāḥ
anveṣantī vanaṁ mātā
dāvāgniṁ sā pravekṣyati

(23) When your brother Uttama, being killed during a hunt, is sought in the forest by his most afflicted mother, she will run into a forest fire.

4.9.24

iṣṭvā māṁ yajña-hṛdayaṁ
yajñaiḥ puṣkala-dakṣiṇaiḥ
bhuktvā cehāśiṣaḥ satyā
ante māṁ saṁsmariṣyasi

(24) After performing great sacrifices for Me, the heart of all sacrifice, and having distributed great charities, you will, after having enjoyed the blessings of this world, at the end of your life be able to remember Me.

4.9.25

tato gantāsi mat-sthānaṁ
sarva-loka-namaskṛtam
upariṣṭād ṛṣibhyas tvaṁ
yato nāvartate gataḥ

(25) Thereafter you will head for My abode that is worshiped on all planets and is situated above those of the rishis. Having gone there, you will never come back.'

4.9.26

maitreya uvāca
ity arcitaḥ sa bhagavān
atidiśyātmanaḥ padam
bālasya paśyato dhāma
svam agād garuḍa-dhvajaḥ

(26) Maitreya said: 'After thus having assured the boy of His personal protection [and residence], He, the honored and worshiped Supreme Lord who carries Garuda in His flag, before the eyes of Dhruva returned to His heavenly abode.

4.9.27

so 'pi saṅkalpajaṁ viṣṇoḥ
pāda-sevopasāditam
prāpya saṅkalpa-nirvāṇaṁ
nātiprīto 'bhyagāt puram

 (27) Even though Dhruva by dint of his determination as the result of his service had achieved the feet of Lord Vishnu, he was not very pleased with the satisfaction he obtained and then returned home.'

4.9.28

vidura uvāca
sudurlabhaṁ yat paramaṁ padaṁ harer
māyāvinas tac-caraṇārcanārjitam
labdhvāpy asiddhārtham ivaika-janmanā
kathaṁ svam ātmānam amanyatārtha-vit

(28) Vidura said: 'Why is it so that he, who with the very focussed worship of His lotus feet had obtained the in one lifetime rarely achieved supreme position of the Lord, having reached that far and being that wise, felt not that satisfied inside?'

4.9.29

maitreya uvāca
mātuḥ sapatnyā vāg-bāṇair
hṛdi viddhas tu tān smaran
naicchan mukti-pater muktiṁ
tasmāt tāpam upeyivān

(29) Maitreya replied: 'He was by his stepmother's harsh words pierced in his heart and remembering it all and not desiring liberation from the Lord of salvation, he thus suffered grief.

4.9.30

dhruva uvāca
samādhinā naika-bhavena yat padaṁ
viduḥ sanandādaya ūrdhva-retasaḥ
māsair ahaṁ ṣaḍbhir amuṣya pādayoś
chāyām upetyāpagataḥ pṛthaṅ-matiḥ

(30) Dhruva said to himself: 'That what the four Kumâras, those infallible celibates, in their absorption never could achieve in one birth, I managed to fathom within six months, but achieving the shelter of His lotus feet I fell down because I fixed my mind on things other than Him.

4.9.31

aho bata mamānātmyaṁ
manda-bhāgyasya paśyata
bhava-cchidaḥ pāda-mūlaṁ
gatvā yāce yad antavat

 (31) Alas, just see the misfortune based upon my bodily consciousness. Having approached the lotus feet of Him who can cut all bonds, I have prayed for that what is perishable.

4.9.32

matir vidūṣitā devaiḥ
patadbhir asahiṣṇubhiḥ
yo nārada-vacas tathyaṁ
nāgrāhiṣam asattamaḥ

(32) Because the demigods couldn't tolerate it that they [contrary to me, some day] have to return to an earthly life, my intelligence was contaminated and thus I, wretched as I was, failed to accept the truth of Nârada's instructions.

4.9.33

daivīṁ māyām upāśritya
prasupta iva bhinna-dṛk
tapye dvitīye 'py asati
bhrātṛ-bhrātṛvya-hṛd-rujā

(33) Just like dreaming in my sleep I sought my refuge in the illusory energy of God and complained from within my heart. Seeing things in opposition I, under the influence of the outer world, lamented that my brother was my enemy, although he is only a temporary phenomenon.

4.9.34

mayaitat prārthitaṁ vyarthaṁ
cikitseva gatāyuṣi
prasādya jagad-ātmānaṁ
tapasā duṣprasādanam
bhava-cchidam ayāce 'haṁ
bhavaṁ bhāgya-vivarjitaḥ

(34) This what I prayed for, is as useless as a treatment given to someone whose life has already ended. After satisfying the Soul of the Universe by austerities - which is something very difficult to achieve - I prayed with the One with whom one cuts with the world for a repetition of birth and death and thus I am unlucky.

4.9.35

svārājyaṁ yacchato mauḍhyān
māno me bhikṣito bata
īśvarāt kṣīṇa-puṇyena
phalī-kārān ivādhanaḥ

 (35) From Him who was willing to offer me His full independence I alas out of foolishness asked for material prosperity. It is like a poor man who asks a great emperor who is impressed by his virtue, for a few broken grains of husked rice.'

4.9.36

maitreya uvāca
na vai mukundasya padāravindayo
rajo-juṣas tāta bhavādṛśā janāḥ
vāñchanti tad-dāsyam ṛte 'rtham ātmano
yadṛcchayā labdha-manaḥ-samṛddhayaḥ

(36) Maitreya continued: 'My dear Vidura, persons like you who delight in the dust of the lotus feet of the Lord of Liberation, act in serving Him not out of self-interest because that interest is automatically attained by it, they consider themselves very rich.

4.9.37

ākarṇyātma-jam āyāntaṁ
samparetya yathāgatam
rājā na śraddadhe bhadram
abhadrasya kuto mama

(37) When he heard that his son had returned as if he had risen from death, king Uttânapâda couldn't believe why a sinner like him would befall such a good fortune.

4.9.38

śraddhāya vākyaṁ devarṣer
harṣa-vegena dharṣitaḥ
vārtā-hartur atiprīto
hāraṁ prādān mahā-dhanam

(38) With his faith in the words of devarishi Nârada [confirmed], he was overwhelmed by the tidings the messenger brought and being very satisfied he offered him a highly valuable pearl necklace.

4.9.39-40

sad-aśvaṁ ratham āruhya
kārtasvara-pariṣkṛtam
brāhmaṇaiḥ kula-vṛddhaiś ca
paryasto 'mātya-bandhubhiḥ
śaṅkha-dundubhi-nādena

 (39-40) Very eager to see his son he in great haste mounted a gold ornamented chariot drawn by the finest horses and left, accompanied by the sound of conch shells, kettledrums, flutes and the chanting of hymns, the city together with the brahmins, the elderly and his officers, ministers and friends.

4.9.41

sunītiḥ suruciś cāsya
mahiṣyau rukma-bhūṣite
āruhya śibikāṁ sārdham
uttamenābhijagmatuḥ

(41) Both his queens Sunîci and Suruci got, decorated with gold, together with Uttama on a palanquin and joined the procession.

4.9.42-43

taṁ dṛṣṭvopavanābhyāśa
āyāntaṁ tarasā rathāt
avaruhya nṛpas tūrṇam
āsādya prema-vihvalaḥ
parirebhe 'ṅgajaṁ dorbhyāṁ
dīrghotkaṇṭha-manāḥ śvasan
viṣvaksenāṅghri-saṁsparśa-
hatāśeṣāgha-bandhanam

(42-43) Meeting him in a small forest nearby, the king hurried down from his chariot and was immediately overwhelmed by love as he approached him. Heavily breathing because of his great anxiety he for a long time with both his arms embraced his son whose bondage of endless material contamination was destroyed by the Lord His lotus feet.

4.9.44

athājighran muhur mūrdhni
śītair nayana-vāribhiḥ
snāpayām āsa tanayaṁ
jātoddāma-manorathaḥ

(44) Thereupon smelling his head over and over, he who now saw his greatest desire fulfilled, bathed his son with the cool water from his eyes.

4.9.45

abhivandya pituḥ pādāv
āśīrbhiś cābhimantritaḥ
nanāma mātarau śīrṣṇā
sat-kṛtaḥ saj-janāgraṇīḥ

(45) After respecting his father's feet by him being blessed and honored with questions, he, the best of all noble souls, bowed his head to his two mothers.

4.9.46

surucis taṁ samutthāpya
pādāvanatam arbhakam
pariṣvajyāha jīveti
bāṣpa-gadgadayā girā

(46) Suruci, picking up the innocent boy who had fallen at her feet, embraced him and spoke, choked with tears, to him the words: 'May you live long.'

4.9.47

yasya prasanno bhagavān
guṇair maitry-ādibhir hariḥ
tasmai namanti bhūtāni
nimnam āpa iva svayam

(47) Unto anyone with whose qualities and friendship the Supreme Personality, Lord Hari, is pleased, all living beings offer their respect, [as naturally] as water that out of its own flows to the lowest position.

4.9.48

uttamaś ca dhruvaś cobhāv
anyonyaṁ prema-vihvalau
aṅga-saṅgād utpulakāv
asraughaṁ muhur ūhatuḥ

 (48) Uttama and Dhruva both overwhelmed with affection embraced one another over and over with their hairs standing on end and let their tears run freely.

4.9.49

sunītir asya jananī
prāṇebhyo 'pi priyaṁ sutam
upaguhya jahāv ādhiṁ
tad-aṅga-sparśa-nirvṛtā

 (49) Sunîti, his mother, embracing her son who was more dear to her then her life air, satisfied to touch his body gave up all grief.

4.9.50

payaḥ stanābhyāṁ susrāva
netra-jaiḥ salilaiḥ śivaiḥ
tadābhiṣicyamānābhyāṁ
vīra vīra-suvo muhuḥ

(50) There and then o heroic one, he was wetted auspiciously by the incessant tears from her eyes and the milk that started to flow from the breasts of the mother of this hero.

4.9.51

tāṁ śaśaṁsur janā rājñīṁ
diṣṭyā te putra ārti-hā
pratilabdhaś ciraṁ naṣṭo
rakṣitā maṇḍalaṁ bhuvaḥ

(51) The people around her offered the queen praise: 'The fortune of your son will vanquish all your pains now that he, after being lost for such a long time, has returned in order to protect the face of the earth.

4.9.52

abhyarcitas tvayā nūnaṁ
bhagavān praṇatārti-hā
yad-anudhyāyino dhīrā
mṛtyuṁ jigyuḥ sudurjayam

(52) You must have worshiped Him, the Supreme Lord who can deliver you from the greatest danger and upon whom meditating the wise conquer death which is so difficult to overcome.'
4.9.53

lālyamānaṁ janair evaṁ
dhruvaṁ sabhrātaraṁ nṛpaḥ
āropya kariṇīṁ hṛṣṭaḥ
stūyamāno 'viśat puram

(53) Dhruva thus praised by the people around him, was by the king together with his brother placed on the back of a she-elephant and that way pleased and glorified, he returned to his capital.

4.9.54

tatra tatropasaṅkḷptair
lasan-makara-toraṇaiḥ
savṛndaiḥ kadalī-stambhaiḥ
pūga-potaiś ca tad-vidhaiḥ

(54) Here and there brilliant, arched gateways were created, there were shark-teeth shaped festoons and columns of banana trees and young betel nut trees with bunches of flowers and fruits hanging down from them.

4.9.55

cūta-pallava-vāsaḥ-sraṅ-
muktā-dāma-vilambibhiḥ
upaskṛtaṁ prati-dvāram
apāṁ kumbhaiḥ sadīpakaiḥ

(55) At each gate there was the decoration of hanging mango leaves, cloth, flower garlands and strings of pearls, combined with pots filled with water and burning lamps.

4.9.56

prākārair gopurāgāraiḥ
śātakumbha-paricchadaiḥ
sarvato 'laṅkṛtaṁ śrīmad-
vimāna-śikhara-dyubhiḥ

 (56) The city gates with the surrounding walls,  the houses and the domes of the palace glittered on all sides, beautifully decorated as they were with valuable golden ornaments.

4.9.57

mṛṣṭa-catvara-rathyāṭṭa-
mārgaṁ candana-carcitam
lājākṣataiḥ puṣpa-phalais
taṇḍulair balibhir yutam

 (57) The crossroads, streets and the market-place were thoroughly cleansed and sprinkled with sandalwood water and provided with auspicious presentations of fried rice, barley, flowers and fruits.

4.9.58-59

dhruvāya pathi dṛṣṭāya
tatra tatra pura-striyaḥ
siddhārthākṣata-dadhy-ambu-
dūrvā-puṣpa-phalāni ca
upajahruḥ prayuñjānā
vātsalyād āśiṣaḥ satīḥ
śṛṇvaṁs tad-valgu-gītāni
prāviśad bhavanaṁ pituḥ

(58-59) Seeing Dhruva on the road, the women of the houses uttering affectionate blessings showered him here and there with white mustard seeds, barley, curd, water, fresh grass, flowers and fruits. With their very pleasant songs ringing in his ears he thus entered his father's palace.

4.9.60

mahāmaṇi-vrātamaye
sa tasmin bhavanottame
lālito nitarāṁ pitrā
nyavasad divi devavat

(60) In that fine mansion bedecked with mosaics of precious stone he, who under the constant care of his father was elevated to the highest status, lived like a god.

4.9.61

payaḥ-phena-nibhāḥ śayyā
dāntā rukma-paricchadāḥ
āsanāni mahārhāṇi
yatra raukmā upaskarāḥ

 (61) The palace was furnished with seats and furniture embellished with gold, very valuable ivory beds and bedding as white as milk foam.

4.9.62

yatra sphaṭika-kuḍyeṣu
mahā-mārakateṣu ca
maṇi-pradīpā ābhānti
lalanā-ratna-saṁyutāḥ

(62) The walls, made of marble, had precious gems in them and also the lamps that shone with jewels were held by female figurines made of precious stones as well.

4.9.63

udyānāni ca ramyāṇi
vicitrair amara-drumaiḥ
kūjad-vihaṅga-mithunair
gāyan-matta-madhuvrataiḥ

(63) Also the gardens were very beautiful with various heavenly trees, pairs of singing birds and the humming of mad bumblebees.

4.9.64

vāpyo vaidūrya-sopānāḥ
padmotpala-kumud-vatīḥ
haṁsa-kāraṇḍava-kulair
juṣṭāś cakrāhva-sārasaiḥ

(64) Emerald staircases lead to ponds full of lilies and blue lotuses, swans and ducks and flocks of geese, and cranes that dwelt nearby.

4.9.65

uttānapādo rājarṣiḥ
prabhāvaṁ tanayasya tam
śrutvā dṛṣṭvādbhutatamaṁ
prapede vismayaṁ param

(65) When the saintly king Uttânapâda heard and saw what the most remarkable influence was of his son, he felt extremely happy about that great miracle.

4.9.66

vīkṣyoḍha-vayasaṁ taṁ ca
prakṛtīnāṁ ca sammatam
anurakta-prajaṁ rājā
dhruvaṁ cakre bhuvaḥ patim

(66) When he saw that Dhruva had come of age and also carried the approval of his ministers and was loved by his subjects, he made him the lord and master of the world.

4.9.67

ātmānaṁ ca pravayasam
ākalayya viśāmpatiḥ
vanaṁ viraktaḥ prātiṣṭhad
vimṛśann ātmano gatim

(67) He, this king of Vishnu,  then considered himself also old enough and went in regard of the salvation of his soul detached into the forest.'

Canto 4

Chapter 10: Dhruva Mahârâja's Fight with the Yakshas

4.10.1

maitreya uvāca
prajāpater duhitaraṁ
śiśumārasya vai dhruvaḥ
upayeme bhramiṁ nāma
tat-sutau kalpa-vatsarau

(1) Maitreya said: 'Dhruva ['the immovable one'] married Bhrami [meaning 'turning around'] the daughter of Prajâpati S'is'umâra ['the dolphin', 'the galaxy'] and named her sons Kalpa ['epoch'] and Vatsara ['tropical year'].

4.10.2

ilāyām api bhāryāyāṁ
vāyoḥ putryāṁ mahā-balaḥ
putram utkala-nāmānaṁ
yoṣid-ratnam ajījanat

(2) With another wife called Ilâ ['the comfort'], a daughter of Vâyu [the demigod of the air], the powerful one begot a son called Utkala ['the one who carries the load'] and a jewel of a girl.

4.10.3

uttamas tv akṛtodvāho
mṛgayāyāṁ balīyasā
hataḥ puṇya-janenādrau
tan-mātāsya gatiṁ gatā

 (3) Uttama ['the one of excel'] however, Dhruva's brother who didn't marry, was during a hunt in the Himalaya range killed by a very powerful Yaksha [an evil spirit]. He was [soon] followed by his mother [Suruci].

4.10.4

dhruvo bhrātṛ-vadhaṁ śrutvā
kopāmarṣa-śucārpitaḥ
jaitraṁ syandanam āsthāya
gataḥ puṇya-janālayam

 (4) Dhruva hearing about the death of his brother, filled with lamentation angered swore revenge and got on his victorious chariot to leave for the city of the Yakshas.

4.10.5

gatvodīcīṁ diśaṁ rājā
rudrānucara-sevitām
dadarśa himavad-droṇyāṁ
purīṁ guhyaka-saṅkulām

(5) Heading in the northern direction the king saw in a valley of the Himalayas that was inhabited by followers of Lord S'iva, a city full of ghostly people.

4.10.6

dadhmau śaṅkhaṁ bṛhad-bāhuḥ
khaṁ diśaś cānunādayan
yenodvigna-dṛśaḥ kṣattar
upadevyo 'trasan bhṛśam

 (6) There o ruler, the mighty-armed one blew his conch shell that resounded fearfully in the sky in all directions so that the wives of the Yakshas became most afraid.

4.10.7

tato niṣkramya balina
upadeva-mahā-bhaṭāḥ
asahantas tan-ninādam
abhipetur udāyudhāḥ

(7) Thereupon the very powerful soldiers of Kuvera appeared out of their resentment against  the sound of the conch shell and attacked him with all kinds of weapons.

4.10.8

sa tān āpatato vīra
ugra-dhanvā mahā-rathaḥ
ekaikaṁ yugapat sarvān
ahan bāṇais tribhis tribhiḥ

(8) He, the hero and powerful bowman with all of them attacking, could fight many adversaries simultaneously and killed them one after the other, shooting three arrows at a time.

4.10.9

te vai lalāṭa-lagnais tair
iṣubhiḥ sarva eva hi
matvā nirastam ātmānam
āśaṁsan karma tasya tat

(9) Because these arrows were aimed at their heads, they, being convinced of the fact that they all without fail surely would be defeated, lauded his action.

4.10.10

te 'pi cāmum amṛṣyantaḥ
pāda-sparśam ivoragāḥ
śarair avidhyan yugapad
dvi-guṇaṁ pracikīrṣava

 (10) Not accepting that they would be trampled like serpents under his feet, they tried to retaliate, striking back shooting twice as much arrows at the same time.

4.10.11-12

tataḥ parigha-nistriṁśaiḥ
prāsaśūla-paraśvadhaiḥ
śakty-ṛṣṭibhir bhuśuṇḍībhiś
citra-vājaiḥ śarair api
abhyavarṣan prakupitāḥ
sarathaṁ saha-sārathim
icchantas tat pratīkartum
ayutānāṁ trayodaśa

(11-12) Eager to counter his actions and his charioteer they, a 130.000 men strong, very angry showered thereupon all kinds of feathered arrows, bludgeons, swords, tridents, pointed lances, spears and fire weapons.

4.10.13

auttānapādiḥ sa tadā
śastra-varṣeṇa bhūriṇā
na evādṛśyatācchanna
āsāreṇa yathā giriḥ

 (13) The master of war vanished completely from sight behind that constant shower of weapons, just like a mountain that is covered by a downpour.

4.10.14

hāhā-kāras tadaivāsīt
siddhānāṁ divi paśyatām
hato 'yaṁ mānavaḥ sūryo
magnaḥ puṇya-janārṇave

(14) In the sky a tumult of disappointment resounded from the perfected ones [the Siddhas] who, witnessing the fight, assumed that this grandson of Manu who was setting like the sun in the ocean of Yakshas, had been killed.

4.10.15

nadatsu yātudhāneṣu
jaya-kāśiṣv atho mṛdhe
udatiṣṭhad rathas tasya
nīhārād iva bhāskaraḥ

(15) The Yakshas exclaimed that the victory was theirs, but then his chariot reappeared from the fighting lot like the sun emerges from the mist.

4.10.16

dhanur visphūrjayan divyaṁ
dviṣatāṁ khedam udvahan
astraughaṁ vyadhamad bāṇair
ghanānīkam ivānilaḥ

(16) His twanging divine bow created the lamentation of his enemies, scattering the different weapons with his arrows just like the wind scatters an array of clouds.

4.10.17

tasya te cāpa-nirmuktā
bhittvā varmāṇi rakṣasām
kāyān āviviśus tigmā
girīn aśanayo yathā

 (17) The sharp arrows released from his bow pierced the shields and entered the bodies of the demons, just like thunderbolts hitting the mountains.

4.10.18-19

bhallaiḥ sañchidyamānānāṁ
śirobhiś cāru-kuṇḍalaiḥ
ūrubhir hema-tālābhair
dorbhir valaya-valgubhiḥ
hāra-keyūra-mukuṭair
uṣṇīṣaiś ca mahā-dhanaiḥ
āstṛtās tā raṇa-bhuvo
rejur vīra-mano-harāḥ

 (18-19) The battlefield that bewilders the mind of a hero, began to glimmer from the by the arrows severed heads complete with garlands and turbans beautiful with earrings and helmets, and the cut off thighs and arms that with beautiful bracelets and armlets shone like golden palm trees.

4.10.20

hatāvaśiṣṭā itare raṇājirād
rakṣo-gaṇāḥ kṣatriya-varya-sāyakaiḥ
prāyo vivṛkṇāvayavā vidudruvur
mṛgendra-vikrīḍita-yūthapā iva

(20) The remaining soldiers, the most of whom had wounded limbs because of the arrows of the greatest of all warriors, fled in all directions like elephants defeated by a lion.

4.10.21

apaśyamānaḥ sa tadātatāyinaṁ
mahā-mṛdhe kañcana mānavottamaḥ
purīṁ didṛkṣann api nāviśad dviṣāṁ
na māyināṁ veda cikīrṣitaṁ janaḥ

(21) At that time seeing that none of the enemy soldiers were left standing, the best of all men wanted to see their city, but he didn't enter it for one can't be sure of the plans of a mystical enemy.

4.10.22

iti bruvaṁś citra-rathaḥ sva-sārathiṁ
yattaḥ pareṣāṁ pratiyoga-śaṅkitaḥ
śuśrāva śabdaṁ jaladher iveritaṁ
nabhasvato dikṣu rajo 'nvadṛśyata

 (22) When the one with the finest chariot, apprehensive about a counterattack of his enemies, was talking to his charioteer, a loud sound like that of the ocean was heard that could be recognized as produced by the wind of a dust storm rising from all directions.

4.10.23

kṣaṇenācchāditaṁ vyoma
ghanānīkena sarvataḥ
visphurat-taḍitā dikṣu
trāsayat-stanayitnunā

(23) In a moment the sky was covered by a mass of dense clouds that everywhere glittered with lightening accompanied by a thunder that threatened on all sides.

4.10.24

vavṛṣū rudhiraughāsṛk-
pūya-viṇ-mūtra-medasaḥ
nipetur gaganād asya
kabandhāny agrato 'nagha

(24) O faultless one, there was an inundation of blood, mucus, pus, stool, urine, marrow and trunks of bodies falling from the sky in front of him.

4.10.25

tataḥ khe 'dṛśyata girir
nipetuḥ sarvato-diśam
gadā-parigha-nistriṁśa-
musalāḥ sāśma-varṣiṇaḥ

(25) Then from the sky a downpour from everywhere could be observed of a mountain of clubs, bludgeons, swords, maces together with a hail of big stones.

4.10.26

ahayo 'śani-niḥśvāsā
vamanto 'gniṁ ruṣākṣibhiḥ
abhyadhāvan gajā mattāḥ
siṁha-vyāghrāś ca yūthaśaḥ

 (26) Serpents breathing like thunder vomited fire with angry eyes and groups of mad elephants, lions and tigers were encroaching.

4.10.27

samudra ūrmibhir bhīmaḥ
plāvayan sarvato bhuvam
āsasāda mahā-hrādaḥ
kalpānta iva bhīṣaṇaḥ

 (27) As if the last of days had arrived the sea flooded the earth in all directions with fierce rolling waves, producing a tremendous sound.

4.10.28

evaṁ-vidhāny anekāni
trāsanāny amanasvinām
sasṛjus tigma-gataya
āsuryā māyayāsurāḥ

(28) These kinds of phenomena are created by heinous demons who with demoniac illusions try to frighten the less intelligent ones.

4.10.29

dhruve prayuktām asurais
tāṁ māyām atidustarām
niśamya tasya munayaḥ
śam āśaṁsan samāgatāḥ

(29) The great sages cognizant of the highly dangerous mystic power that by the demons was directed against Dhruva, then united to support him and help him out.

4.10.30

munaya ūcuḥ
auttānapāda bhagavāṁs tava śārṅgadhanvā
devaḥ kṣiṇotv avanatārti-haro vipakṣān
yan-nāmadheyam abhidhāya niśamya cāddhā
loko 'ñjasā tarati dustaram aṅga mṛtyum

(30) They said: 'O son of Uttânapâda, may the Supreme Lord carrying the bow called S'ârnga, be the Godhead that kills all the enemies of the surrendered souls in order to remove their distress. For it is the chanting and hearing of His holy name that forthwith helps men fully to overcome insurmountable death o Dhruva.'

Canto 4

Chapter 11: Svâyambhuva Manu Advises Dhruva Mahârâja to Stop Fighting

4.11.1

maitreya uvāca
niśamya gadatām evam
ṛṣīṇāṁ dhanuṣi dhruvaḥ
sandadhe 'stram upaspṛśya
yan nārāyaṇa-nirmitam

(1) Maitreya said: 'After having heard the words of the sages Dhruva touched water and fixed on his bow an arrow made by Nârâyana.

4.11.2

sandhīyamāna etasmin
māyā guhyaka-nirmitāḥ
kṣipraṁ vineśur vidura
kleśā jñānodaye yathā

 (2) Joining this weapon of Nârâyana to his bow, quickly the illusions created by the Yakshas were vanquished o Vidura, just like pleasures and pains are dispelled by the rise of spiritual knowledge.

4.11.3

tasyārṣāstraṁ dhanuṣi prayuñjataḥ
suvarṇa-puṅkhāḥ kalahaṁsa-vāsasaḥ
viniḥsṛtā āviviśur dviṣad-balaṁ
yathā vanaṁ bhīma-ravāḥ śikhaṇḍinaḥ

(3) With the weapon that was given to him fixed on his bow, golden arrows with feathers like the wings of swans sprang forward which pierced the enemy soldiers with the tumultuous sound of peacocks entering a forest.

4.11.4

tais tigma-dhāraiḥ pradhane śilī-mukhair
itas tataḥ puṇya-janā upadrutāḥ
tam abhyadhāvan kupitā udāyudhāḥ
suparṇam unnaddha-phaṇā ivāhayaḥ

 (4) Because of those sharp pointed arrows the Yakshas here and there dispersed on the battlefield got terribly excited so that they full of anger with uplifted weapons rushed towards him, just like serpents with raised hoods do when they wage against Garuda.

4.11.5

sa tān pṛṣatkair abhidhāvato mṛdhe
nikṛtta-bāhūru-śirodharodarān
nināya lokaṁ param arka-maṇḍalaṁ
vrajanti nirbhidya yam ūrdhva-retasaḥ

 (5) With his arrows he cut through the arms, legs, necks and bellies of all the Yakshas who came forward in battle. He sent them all to the abode above the sun where all those who send their seed upwards [the celibates] are going.

4.11.6

tān hanyamānān abhivīkṣya guhyakān
anāgasaś citra-rathena bhūriśaḥ
auttānapādiṁ kṛpayā pitāmaho
manur jagādopagataḥ saharṣibhiḥ

(6) When he saw those Yakshas being killed by the man with the wonderful chariot while they factually had not committed any offense, the grandfather, the Manu, in his mercy approached the son of Uttânapâda together with the great sages in order to instruct him.

4.11.7

manur uvāca
alaṁ vatsātiroṣeṇa
tamo-dvāreṇa pāpmanā
yena puṇya-janān etān
avadhīs tvam anāgasaḥ

4.11.7

manur uvāca
alaṁ vatsātiroṣeṇa
tamo-dvāreṇa pāpmanā
yena puṇya-janān etān
avadhīs tvam anāgasaḥ

(7) Manu said: 'Enough my son, stop the killing of these good guys who never wronged you. With this escalation of anger you're treading the path of ignorance and sin.

4.11.8

nāsmat-kulocitaṁ tāta
karmaitat sad-vigarhitam
vadho yad upadevānām
ārabdhas te 'kṛtainasām

(8) My dear, this undertaking to kill the Yakshas who haven't sinned, is not befitting a member of our family and is forbidden by the sages.

4.11.9

nanv ekasyāparādhena
prasaṅgād bahavo hatāḥ
bhrātur vadhābhitaptena
tvayāṅga bhrātṛ-vatsala

(9) Surely my best, you are aggrieved at the death of the brother you care about, but now the offense of one Yaksha has lead to the killing of his many associates.

4.11.10

nāyaṁ mārgo hi sādhūnāṁ
hṛṣīkeśānuvartinām
yad ātmānaṁ parāg gṛhya
paśuvad bhūta-vaiśasam

(10) This killing of living beings is certainly never the way of those who honestly follow the path of the Lord of the Senses. Taking the body for the self one is like the animals.

4.11.11

sarva-bhūtātma-bhāvena
bhūtāvāsaṁ hariṁ bhavān
ārādhyāpa durārādhyaṁ
viṣṇos tat paramaṁ padam

(11) You have with your meditation upon the Supersoul within all living beings reached the abode of Lord Hari who is so difficult to propitiate. You thus being of worship attained the supreme position of Vishnu.

4.11.12

sa tvaṁ harer anudhyātas
tat-puṁsām api sammataḥ
kathaṁ tv avadyaṁ kṛtavān
anuśikṣan satāṁ vratam

(12) How can someone like you who esteemed by the devotees of the Lord always are remembered by them, you who as an example to others are vowed to the saintly, engage in such an abomination?

4.11.13

titikṣayā karuṇayā
maitryā cākhila-jantuṣu
samatvena ca sarvātmā
bhagavān samprasīdati

(13) When one is of tolerance, friendship, mercy and equanimity towards all living beings, the Soul of All, the Supreme Lord will be very pleased.

4.11.14

samprasanne bhagavati
puruṣaḥ prākṛtair guṇaiḥ
vimukto jīva-nirmukto
brahma nirvāṇam ṛcchati

 (14) Pleasing the Supreme Lord a person being liberated from the modes of material nature and freed from the worries of his individual existence will achieve unlimited spiritual bliss [brahma nirvâna].

4.11.15

bhūtaiḥ pañcabhir ārabdhair
yoṣit puruṣa eva hi
tayor vyavāyāt sambhūtir
yoṣit-puruṣayor iha

 (15) Man and woman [by the impelling force of Time] evolved from the five elements of matter and by their sexual behavior even more men and women came about in this world.

4.11.16

evaṁ pravartate sargaḥ
sthitiḥ saṁyama eva ca
guṇa-vyatikarād rājan
māyayā paramātmanaḥ

(16) Because of the interaction of the modes of nature o King, thus the creation, maintenance and annihilation takes place with the illusory energy of the Supreme Self.

4.11.17

nimitta-mātraṁ tatrāsīn
nirguṇaḥ puruṣarṣabhaḥ
vyaktāvyaktam idaṁ viśvaṁ
yatra bhramati lohavat

 (17) The way iron is moved [by a magnet] this world of cause and effect must be considered as being moved by the remote cause [of] the original and most exalted Person who is free from the modes of nature.

4.11.18

sa khalv idaṁ bhagavān kāla-śaktyā
guṇa-pravāheṇa vibhakta-vīryaḥ
karoty akartaiva nihanty ahantā
ceṣṭā vibhūmnaḥ khalu durvibhāvyā

(18) Under the influence of the no doubt hard to fathom potency of the Almighty One in the form of the force of Time, the interaction [or disturbance of the equilibrium] of the modes of nature resulted in this diversity of energies upon which the Supreme Personality exerts His influence even though He is not the one acting and in which He leads to death even though He is not the one who kills.

4.11.19

so 'nanto 'nta-karaḥ kālo
'nādir ādi-kṛd avyayaḥ
janaṁ janena janayan
mārayan mṛtyunāntakam

 (19) He to whom there is no end in the form of Time puts everything to an end, He who knows no beginning constitutes the beginning of everything, He who is inexhaustible gives life to one living being by means of another one and He as death puts an end to everything that kills.

4.11.20

na vai sva-pakṣo 'sya vipakṣa eva vā
parasya mṛtyor viśataḥ samaṁ prajāḥ
taṁ dhāvamānam anudhāvanty anīśā
yathā rajāṁsy anilaṁ bhūta-saṅghāḥ

 (20) As death entering each his life no one is His ally or His definitive enemy. All the combinations of the elements [organic and inorganic] helplessly follow His movement like dust particles moved by the wind.

4.11.21

āyuṣo 'pacayaṁ jantos
tathaivopacayaṁ vibhuḥ
ubhābhyāṁ rahitaḥ sva-stho
duḥsthasya vidadhāty asau

 (21) Free from a short or long lifespan as is the case with beings that are born, the Almighty One is ever situated in His transcendental position and grants the covetous ones the results of their actions.

4.11.22

kecit karma vadanty enaṁ
svabhāvam apare nṛpa
eke kālaṁ pare daivaṁ
puṁsaḥ kāmam utāpare

 (22) Some o king, explain that karma [the work load of fruitive activities] as arising from one's particular nature or as brought about by others o protector of men. Some say it's due to time, others refer to fate, while still others ascribe it to the desire of the living entity.

4.11.23

avyaktasyāprameyasya
nānā-śakty-udayasya ca
na vai cikīrṣitaṁ tāta
ko vedātha sva-sambhavam

 (23) Who my dear boy, can ever understand the intentions of Him who is our origin, He of transcendence who from the unmanifested reality [pradhâna] gives rise to the different energies and natural forces?

4.11.24

na caite putraka bhrātur
hantāro dhanadānugāḥ
visargādānayos tāta
puṁso daivaṁ hi kāraṇam

(24) The same way my son, all these followers of Kuvera [the divine treasurer] are not the murderers of your brother. Only God is the cause of the birth and death of a living being my dear.

4.11.25

sa eva viśvaṁ sṛjati
sa evāvati hanti ca
athāpi hy anahaṅkārān
nājyate guṇa-karmabhiḥ

(25) He creates the universe and also maintains and annihilates it. Moreover He does not get entangled by the activities of the modes of nature, for He [being free from false ego] does not identify Himself with a material body. 

4.11.26

eṣa bhūtāni bhūtātmā
bhūteśo bhūta-bhāvanaḥ
sva-śaktyā māyayā yuktaḥ
sṛjaty atti ca pāti ca

 (26) This Supersoul, the controller and maintainer of all beings, brings forth, fosters and devours, making use of the force of His external energy.

4.11.27

tam eva mṛtyum amṛtaṁ tāta daivaṁ
sarvātmanopehi jagat-parāyaṇam
yasmai baliṁ viśva-sṛjo haranti
gāvo yathā vai nasi dāma-yantritāḥ

(27) For Him my dearest, He the Supreme One of death and immortality who in every respect is the ultimate goal of surrender for all the world, all the devotees and important personalities of creation bring their offerings, being controlled by Him the way bulls are controlled by a rope through their nose.

4.11.28

yaḥ pañca-varṣo jananīṁ tvaṁ vihāya
mātuḥ sapatnyā vacasā bhinna-marmā
vanaṁ gatas tapasā pratyag-akṣam
ārādhya lebhe mūrdhni padaṁ tri-lokyāḥ

(28) Five years of age only you left your mother, aggrieved at heart by the words of your stepmother and went to the forest to worship the Lord with austerities. Thus you attained the highest position in the three worlds.

4.11.29

tam enam aṅgātmani mukta-vigrahe
vyapāśritaṁ nirguṇam ekam akṣaram
ātmānam anviccha vimuktam ātma-dṛg
yasminn idaṁ bhedam asat pratīyate

(29) Keeping Him in mind my best one, free from anger turn yourself to the one infallible spiritual self [the Brahman] situated in the beyond and try looking at the soul to discover the uncontaminated state from within all that is divided appears to be untrue.

4.11.30

tvaṁ pratyag-ātmani tadā bhagavaty ananta
ānanda-mātra upapanna-samasta-śaktau
bhaktiṁ vidhāya paramāṁ śanakair avidyā-
granthiṁ vibhetsyasi mamāham iti prarūḍham

 (30) When you then render transcendental service to the Soul Inside of the Supreme Lord who endowed with all potencies is the unlimited reservoir of all pleasure, you will very soon untie the knot of illusion of 'I' and 'mine' and thus be firmly fixed.
4.11.31

saṁyaccha roṣaṁ bhadraṁ te
pratīpaṁ śreyasāṁ param
śrutena bhūyasā rājann
agadena yathāmayam

(31) Just control your anger - it is the enemy of all goodness - and all good fortune will be yours. By constantly keeping to this lesson my dear King, this [directive] will work like a medicinal treatment for a disease.

4.11.32

yenopasṛṣṭāt puruṣāl
loka udvijate bhṛśam
na budhas tad-vaśaṁ gacched
icchann abhayam ātmanaḥ

 (32) An intelligent person who for his soul desires freedom from fear, must never be lead by anger, for everyone shuns the person ruled by it.

4.11.33

helanaṁ giriśa-bhrātur
dhanadasya tvayā kṛtam
yaj jaghnivān puṇya-janān
bhrātṛ-ghnān ity amarṣitaḥ

(33) By angrily killing the Yakshas of whom you thought that they had killed your brother, you've slighted the brother of S'iva, Kuvera.

4.11.34

taṁ prasādaya vatsāśu
sannatyā praśrayoktibhiḥ
na yāvan mahatāṁ tejaḥ
kulaṁ no 'bhibhaviṣyati

 (34) Forthwith go pacify him my son. Offer him respectfully, with gentle words your obeisances, before the wrath of the great ones will defeat our family.'
4.11.35

evaṁ svāyambhuvaḥ pautram
anuśāsya manur dhruvam
tenābhivanditaḥ sākam
ṛṣibhiḥ sva-puraṁ yayau

(35) Manu Svâyambhuva after thus giving instruction to his grandson received from him his obeisances and departed together with the sages for his abode.'

Canto 4

Chapter 12: Dhruva Mahârâja Goes Back to Godhead

4.12.1

maitreya uvāca
dhruvaṁ nivṛttaṁ pratibuddhya vaiśasād
apeta-manyuṁ bhagavān dhaneśvaraḥ
tatrāgataś cāraṇa-yakṣa-kinnaraiḥ
saṁstūyamāno nyavadat kṛtāñjalim

(1) Maitreya said: 'Having learned that Dhruva, with his anger lingered, had refrained from killing, Kuvera, the master of the treasury who is worshiped by the Câranas, Kinnaras [singers and indwellers of heaven] and Yakshas, appeared there and spoke to Dhruva who stood with folded hands before him.

4.12.2

dhanada uvāca
bho bhoḥ kṣatriya-dāyāda
parituṣṭo 'smi te 'nagha
yat tvaṁ pitāmahādeśād
vairaṁ dustyajam atyajaḥ

(2) The master of the treasury said: 'O son of the ruler, I am very glad about you o sinless one, because you being instructed by your grandfather gave up the enmity that is so difficult to avoid.

4.12.3

na bhavān avadhīd yakṣān
na yakṣā bhrātaraṁ tava
kāla eva hi bhūtānāṁ
prabhur apyaya-bhāvayoḥ

(3) You didn't kill the Yakshas, nor killed the Yakshas your brother, for it is the Time that is really the master of annihilation and generation of all living beings.

4.12.4

ahaṁ tvam ity apārthā dhīr
ajñānāt puruṣasya hi
svāpnīvābhāty atad-dhyānād
yayā bandha-viparyayau

 (4) One's intelligence is of ignorance with the misconceptions of 'I' and 'you'. To a person who follows the bodily concept life appears to be just like in a dream; [the physical approach] is the cause of bondage and misfortune.

4.12.5

tad gaccha dhruva bhadraṁ te
bhagavantam adhokṣajam
sarva-bhūtātma-bhāvena
sarva-bhūtātma-vigraham

 (5) I wish you all good fortune o Dhruva, live with that in mind for the worship of the Supreme Lord Beyond the Senses of all living beings thinking of Him in the form of the one Supersoul within all that lives. 

4.12.6

bhajasva bhajanīyāṅghrim
abhavāya bhava-cchidam
yuktaṁ virahitaṁ śaktyā
guṇa-mayyātma-māyayā

(6) Be of devotion unto Him whose lotus feet deserve it to be worshiped, for they deliver you from a material existence and cut through the knot of being materially entangled. Even though He in His potency of ruling the modes is connected to them, He by His inconceivable nature is aloof from them.

4.12.7

vṛṇīhi kāmaṁ nṛpa yan mano-gataṁ
mattas tvam auttānapade 'viśaṅkitaḥ
varaṁ varārho 'mbuja-nābha-pādayor
anantaraṁ tvāṁ vayam aṅga śuśruma

 (7) O King, please ask without hesitation from me whatever you deem desirable o son of Uttânapâda, because you, o dear one, considering your endurance at the lotus feet of Him from whose navel the lotus sprouted, deserve the benediction.'

4.12.8

maitreya uvāca
sa rāja-rājena varāya codito
dhruvo mahā-bhāgavato mahā-matiḥ
harau sa vavre 'calitāṁ smṛtiṁ yayā
taraty ayatnena duratyayaṁ tamaḥ

(8) Maitreya said: 'He, by the treasure king of  all kings [the ruler of the Yakshas] being offered a benediction, asked, as a first class intelligent and thoughtful devotee of the Lord, for the continuous remembrance by which one without difficulty crosses over the unsurpassable ocean of nescience.

4.12.9

tasya prītena manasā
tāṁ dattvaiḍaviḍas tataḥ
paśyato 'ntardadhe so 'pi
sva-puraṁ pratyapadyata

(9) Kuvera, the son of Idavidâ, who was very pleased with Dhruva's mentality, granted him that remembrance and next disappeared from sight. Dhruva then also returned to his capital.

4.12.10

athāyajata yajñeśaṁ
kratubhir bhūri-dakṣiṇaiḥ
dravya-kriyā-devatānāṁ
karma karma-phala-pradam

 (10) He subsequently worshiped by means of sacrificial ceremonies and great charities with all that he had, could accomplish and divine support he could find, the Ruler of all Sacrifices, the objective [of one's life] who awards all results.

4.12.11

sarvātmany acyute 'sarve
tīvraughāṁ bhaktim udvahan
dadarśātmani bhūteṣu
tam evāvasthitaṁ vibhum

(11) Uninterruptedly rendering service unto the one infallible Soul above all, he saw all living beings as present in Him alone and Him Almighty as the one and only present within all living beings.

4.12.12

tam evaṁ śīla-sampannaṁ
brahmaṇyaṁ dīna-vatsalam
goptāraṁ dharma-setūnāṁ
menire pitaraṁ prajāḥ

(12) Thus endowed with godly qualities he, who as a kind protector of the principles of religion had respect for the brahmins and the poor, was considered the father of the people.

4.12.13

ṣaṭ-triṁśad-varṣa-sāhasraṁ
śaśāsa kṣiti-maṇḍalam
bhogaiḥ puṇya-kṣayaṁ kurvann
abhogair aśubha-kṣayam

 (13) During the thirty-six thousand years of his rule over the planet Earth he by enjoyment exhausted his merits and by austerity diminished his misfortune.

4.12.14

evaṁ bahu-savaṁ kālaṁ
mahātmāvicalendriyaḥ
tri-vargaupayikaṁ nītvā
putrāyādān nṛpāsanam

(14) Thus free from agitating his senses the great soul [life after life] for many, many years favorably executed the three kinds of civil duties [the regulation of religion, economy and sense gratification], after which he handed the royal throne over to his son.

4.12.15

manyamāna idaṁ viśvaṁ
māyā-racitam ātmani
avidyā-racita-svapna-
gandharva-nagaropamam

(15) He realized that this universe consisting of His external energy, to the living being was a phantasmagoria that just like a dream is a result of ignorance.

4.12.16

ātma-stry-apatya-suhṛdo balam ṛddha-kośam
antaḥ-puraṁ parivihāra-bhuvaś ca ramyāḥ
bhū-maṇḍalaṁ jaladhi-mekhalam ākalayya
kālopasṛṣṭam iti sa prayayau viśālām

(16) He considered everything created comprising his body, his wives, children, friends, his influence, riches, the pleasure grounds, the facilities for his women and the complete of the beauty of the earth with its oceans, as something bound to time and for that reason he left for Badarikâs'rama [the Himalayan forest].

4.12.17

tasyāṁ viśuddha-karaṇaḥ śiva-vār vigāhya
baddhvāsanaṁ jita-marun manasāhṛtākṣaḥ
sthūle dadhāra bhagavat-pratirūpa etad
dhyāyaṁs tad avyavahito vyasṛjat samādhau

(17) There he purified his body, bathing in pure water and, fixed in yogic postures, controlled the breathing process by withdrawing the mind from his physical senses. Concentrating on the exact form of the Lord he constantly kept in mind, he thus meditating became fully absorbed.

4.12.18

bhaktiṁ harau bhagavati pravahann ajasram
ānanda-bāṣpa-kalayā muhur ardyamānaḥ
viklidyamāna-hṛdayaḥ pulakācitāṅgo
nātmānam asmarad asāv iti mukta-liṅgaḥ

 (18) Constantly engaged in his devotion for Lord Hari, the Supreme Personality of Godhead, he was of an everlasting bliss and again and again overcome by a stream of tears that made his heart melt and all the hairs of his body stand on end. He no longer remembered that he had a body and was thus liberated from [also the subtlety of] being materially bound [mukta-linga].

4.12.19

sa dadarśa vimānāgryaṁ
nabhaso 'vatarad dhruvaḥ
vibhrājayad daśa diśo
rākāpatim ivoditam

(19) Dhruva saw a very beautiful heavenly vehicle [a vimâna] descending from the sky which illumined him and the ten directions as if the full moon itself had appeared.

4.12.20

tatrānu deva-pravarau catur-bhujau
śyāmau kiśorāv aruṇāmbujekṣaṇau
sthitāv avaṣṭabhya gadāṁ suvāsasau
kirīṭa-hārāṅgada-cāru-kuṇḍalau

(20) Therein he discerned two beautiful demigods with four arms, a blackish skin, being quite young and with eyes as pink as a lotus flower. They held clubs and were attractively dressed and decorated with helmets, bracelets, necklaces and earrings.

4.12.21

vijñāya tāv uttamagāya-kiṅkarāv
abhyutthitaḥ sādhvasa-vismṛta-kramaḥ
nanāma nāmāni gṛṇan madhudviṣaḥ
pārṣat-pradhānāv iti saṁhatāñjaliḥ

(21) Understanding them to be two servants of the Renown One, he stood up, but being puzzled he didn't know anymore how to receive them with proper respect and thus he respectfully joined his hands offering his respects by chanting the names of the chief of these associates, the Enemy of Madhu.

4.12.22

taṁ kṛṣṇa-pādābhiniviṣṭa-cetasaṁ
baddhāñjaliṁ praśraya-namra-kandharam
sunanda-nandāv upasṛtya sasmitaṁ
pratyūcatuḥ puṣkaranābha-sammatau

 (22) He whose heart was always absorbed in thoughts about the feet of Lord Krishna, very humbly folding his hands bowed his head while Nanda and Sunanda, the two confidential servants of the One with the Lotus navel, smilingly approached and addressed him.

4.12.23

sunanda-nandāv ūcatuḥ
bho bho rājan subhadraṁ te
vācaṁ no 'vahitaḥ śṛṇu
yaḥ pañca-varṣas tapasā
bhavān devam atītṛpat

(23) Nanda and Sunanda said: 'O best of kings! All good fortune to you. Listen attentively to our words. You are the one who, being five years old, greatly satisfied God by doing penance.

4.12.24

tasyākhila-jagad-dhātur
āvāṁ devasya śārṅgiṇaḥ
pārṣadāv iha samprāptau
netuṁ tvāṁ bhagavat-padam

(24) As the associates of the creator of this entire universe, of the Godhead who carries the bow named S'ârnga, we have approached you to take you with us to the Lord His abode.

4.12.25

sudurjayaṁ viṣṇu-padaṁ jitaṁ tvayā
yat sūrayo 'prāpya vicakṣate param
ātiṣṭha tac candra-divākarādayo
graharkṣa-tārāḥ pariyanti dakṣiṇam

(25) You have achieved the world of Vishnu that is so difficult to achieve that not even the greatest of enlightenment could reach there. Come and see the supreme abode around which to the right the moon, the sun, the other planets and the stars are circumambulating.

4.12.26

anāsthitaṁ te pitṛbhir
anyair apy aṅga karhicit
ātiṣṭha jagatāṁ vandyaṁ
tad viṣṇoḥ paramaṁ padam

(26) This has never been achieved by your forefathers nor by others o dear one, come and live there in that supreme abode of Lord Vishnu who is so worshipable for the inhabitants of the universe.

4.12.27

etad vimāna-pravaram
uttamaśloka-maulinā
upasthāpitam āyuṣmann
adhiroḍhuṁ tvam arhasi

 (27) O immortal soul, you deserve it to board this unique heavenly vehicle that was sent to you by the One Praised in the Verses, the head of all living beings.'

4.12.28

maitreya uvāca
niśamya vaikuṇṭha-niyojya-mukhyayor
madhu-cyutaṁ vācam urukrama-priyaḥ
kṛtābhiṣekaḥ kṛta-nitya-maṅgalo
munīn praṇamyāśiṣam abhyavādayat

(28) Sage Maitreya said: 'After hearing the words pouring like honey from the chief associates of the Lord, he who was so dear to Him, after offering the sages his obeisances and accepting their blessings, took a purifying bath and performed his daily duties.

4.12.29

parītyābhyarcya dhiṣṇyāgryaṁ
pārṣadāv abhivandya ca
iyeṣa tad adhiṣṭhātuṁ
bibhrad rūpaṁ hiraṇmayam

(29) After in worship having circumambulated that excellent heavenly vehicle and also having paid his obeisances to the two associates, he whose form shone with a golden effulgence was ready to get on board.

4.12.30

tadottānapadaḥ putro
dadarśāntakam āgatam
mṛtyor mūrdhni padaṁ dattvā
ārurohādbhutaṁ gṛham

(30) Then the son of Uttânapâda could see death personified approaching him. He put his foot on his head and ascended that wonder that was as big as a house.

4.12.31

tadā dundubhayo nedur
mṛdaṅga-paṇavādayaḥ
gandharva-mukhyāḥ prajaguḥ
petuḥ kusuma-vṛṣṭayaḥ

 (31) At that moment kettledrums, mridangas [drums of worship] and small drums and such resounded, while the chief singers of liberation sang and flowers showered like rain.

4.12.32

sa ca svarlokam ārokṣyan
sunītiṁ jananīṁ dhruvaḥ
anvasmarad agaṁ hitvā
dīnāṁ yāsye tri-viṣṭapam

(32) As he was about to ascend to the abode of heaven, Dhruva instantly remembered Sunîti and thought: 'How can I go to the difficult to attain world above all worlds and leave my poor mother behind?'

4.12.33

iti vyavasitaṁ tasya
vyavasāya surottamau
darśayām āsatur devīṁ
puro yānena gacchatīm

(33) Understanding Dhruva's worries, the two superior beings of enlightenment pointed out to him that she in her divinity had preceded him.

4.12.34

tatra tatra praśaṁsadbhiḥ
pathi vaimānikaiḥ suraiḥ
avakīryamāṇo dadṛśe
kusumaiḥ kramaśo grahān

 (34) On his way passing one after the other all the heavenly spheres, he was covered by even more flowers that here and there by the demigods were showered upon him from their heavenly vehicles.

4.12.35

tri-lokīṁ deva-yānena
so 'tivrajya munīn api
parastād yad dhruva-gatir
viṣṇoḥ padam athābhyagāt

(35) In his vimâna surpassing the three worlds and even going beyond the great sages, Dhruva who had attained eternal life then reached the abode of Lord Vishnu.

4.12.36

yad bhrājamānaṁ sva-rucaiva sarvato
lokās trayo hy anu vibhrājanta ete
yan nāvrajañ jantuṣu ye 'nanugrahā
vrajanti bhadrāṇi caranti ye 'niśam

(36) For certain only those who constantly engage in welfare activities reach that place which radiating by its effulgence, illumines and makes radiate all the three worlds everywhere, and not the ones who weren't merciful with other living beings.

4.12.37

śāntāḥ sama-dṛśaḥ śuddhāḥ
sarva-bhūtānurañjanāḥ
yānty añjasācyuta-padam
acyuta-priya-bāndhavāḥ

 (37) Peaceful, equipoised, pure and pleasing to all living beings they of friendship with His devotees easily reach the abode of the Infallible One.

4.12.38

ity uttānapadaḥ putro
dhruvaḥ kṛṣṇa-parāyaṇaḥ
abhūt trayāṇāṁ lokānāṁ
cūḍā-maṇir ivāmalaḥ

(38) Dhruva, the son of Uttânapâda thus departing with Krishna finding his purity, became the summit-jewel of the three worlds.

4.12.39

gambhīra-vego 'nimiṣaṁ
jyotiṣāṁ cakram āhitam
yasmin bhramati kauravya
meḍhyām iva gavāṁ gaṇaḥ

(39) The sphere of the luminaries [the galaxy] with great force and speed being connected unceasingly encircles that place o Kaurava [Vidura's family name], like a herd of bulls moving around a central pole.

4.12.40

mahimānaṁ vilokyāsya
nārado bhagavān ṛṣiḥ
ātodyaṁ vitudañ ślokān
satre 'gāyat pracetasām

(40) Having observed Dhruva's glories the wise and great lord Nârada played his stringed instrument in the sacrificial arena of the Pracetâs, chanting [the following] verses.

4.12.41

nārada uvāca
nūnaṁ sunīteḥ pati-devatāyās
tapaḥ-prabhāvasya sutasya tāṁ gatim
dṛṣṭvābhyupāyān api veda-vādino
naivādhigantuṁ prabhavanti kiṁ nṛpāḥ

(41) Nârada sang: 'Thanks to the austerity of this son of Sunîti serving her husband so devotedly, we are aware of the path to our life's destination. With those whom one calls the followers of the Vedas one is never certain of being that eligible, not to mention what one achieves with the regular protectors of mankind.

4.12.42

yaḥ pañca-varṣo guru-dāra-vāk-śarair
bhinnena yāto hṛdayena dūyatā
vanaṁ mad-ādeśa-karo 'jitaṁ prabhuṁ
jigāya tad-bhakta-guṇaiḥ parājitam

(42) He who at the age of five years aggrieved about the harsh words of the wife of his father so very much pained in his heart, in pursuance of my instruction, went  into the forest, won over the unconquerable Supreme Master, winning with the qualities of His devotees.

4.12.43

yaḥ kṣatra-bandhur bhuvi tasyādhirūḍham
anv ārurukṣed api varṣa-pūgaiḥ
ṣaṭ-pañca-varṣo yad ahobhir alpaiḥ
prasādya vaikuṇṭham avāpa tat-padam

(43) After pleasing the Lord of Vaikunthha he being only five or six years old in the shortest possible time attained His protection. Any other person cannot even expect to attain after many, many of such years [of renunciation] on earth the exalted position that Dhruva, this son of a kshatriya attained.'

4.12.44

maitreya uvāca
etat te 'bhihitaṁ sarvaṁ
yat pṛṣṭo 'ham iha tvayā
dhruvasyoddāma-yaśasaś
caritaṁ sammataṁ satām

(44) Maitreya said: 'I have told you everything that you here have asked me about the great and famous character of Dhruva who is so very much appreciated by many [a devotee].

4.12.45

dhanyaṁ yaśasyam āyuṣyaṁ
puṇyaṁ svasty-ayanaṁ mahat
svargyaṁ dhrauvyaṁ saumanasyaṁ
praśasyam agha-marṣaṇam

(45) [To hear] this bestows wealth and repute, increases one's lifespan and is so greatly sacred and auspicious that one can even attain Dhruva's heaven with it, pleasing as it is to the mind and glorious in counteracting all kinds of sin.

4.12.46

śrutvaitac chraddhayābhīkṣṇam
acyuta-priya-ceṣṭitam
bhaved bhaktir bhagavati
yayā syāt kleśa-saṅkṣayaḥ

 (46) When one repeatedly listens to it with faith one develops devotional activities that are dear to the Infallible One and therefrom there is bound to be the full defeat of all hindrances.

4.12.47

mahattvam icchatāṁ tīrthaṁ
śrotuḥ śīlādayo guṇāḥ
yatra tejas tad icchūnāṁ
māno yatra manasvinām

(47) For the one who hears this story there are the qualities of good conduct and such, it constitutes [a source of] strength for the ones who desire it and it is [a breeding ground for] the honor of those who are thoughtful.

4.12.48

prayataḥ kīrtayet prātaḥ
samavāye dvi-janmanām
sāyaṁ ca puṇya-ślokasya
dhruvasya caritaṁ mahat

(48) Carefully chant in the company of converts in the morning and the evening the sacred renown and great character of Dhruva.

4.12.49-50

paurṇamāsyāṁ sinīvālyāṁ
dvādaśyāṁ śravaṇe 'thavā
dina-kṣaye vyatīpāte
saṅkrame 'rkadine 'pi vā
śrāvayec chraddadhānānāṁ
tīrtha-pāda-padāśrayaḥ
necchaṁs tatrātmanātmānaṁ
santuṣṭa iti sidhyati

 (49-50) At the time of a full moon or a new moon, on the day after Ekâdas'î [the twelfth day of a lunar month], when the S'ravana star appears, at the end of a tithi [a lunar day], on a day called Vyatîpâta, at the end of the month or on a holiday [relative to the sun] you should recount the story to a receptive audience without desiring remuneration and take shelter of the lotus feet of Him who is the Refuge of the Seeker. You will find your mind then pacified by the soul and thus become perfect.

4.12.51

jñānam ajñāta-tattvāya
yo dadyāt sat-pathe 'mṛtam
kṛpālor dīna-nāthasya
devās tasyānugṛhṇate

(51) He who imparts this knowledge to those who are not aware of the principles of reality, walks the path of truth and immortality and will be blessed by the gods for being a kind protector of the seekers.

4.12.52

idaṁ mayā te 'bhihitaṁ kurūdvaha
dhruvasya vikhyāta-viśuddha-karmaṇaḥ
hitvārbhakaḥ krīḍanakāni mātur
gṛhaṁ ca viṣṇuṁ śaraṇaṁ yo jagāma

 (52) O best among the Kurus, thus was my description of the activities, the fame and the great purity of Dhruva who as a child forsaking his toys and his mother left home and found the shelter of Lord Vishnu.' "

(My humble salutations to the lotus feet of Swamyjis, Philosophers, Scholars and Knowledge Seekers for the collection )