The Bhagavata Purana

by G. V. Tagare | 1950 | 780,972 words | ISBN-10: 8120838203 | ISBN-13: 9788120838208

This page describes Story of Dhruva which is chapter 8 of the English translation of the Bhagavata Purana, one of the eighteen major puranas containing roughly 18,000 metrical verses. Topics include ancient Indian history, religion, philosophy, geography, mythology, etc. The text has been interpreted by various schools of philosophy. This is the eighth chapter of the Fourth Skandha of the Bhagavatapurana.

Chapter 8 - Story of Dhruva

[Sanskrit text for this chapter is available]

Introductory:

From the 8th verse of this chapter, we find the famous story of Dhruva, so popular in Purāṇas and later literature. V.S. Agrawala (MP—a Study 58-9) traces this story to Ṛg Veda Saṃhitā. X. 72.3-4. Agrawala interprets it as ‘the Sun’, while Siddheshwar Shastri Chitrav takes it to mean ‘the tree’ (Ṛg Veda Saṃhitā. Marathi translation, p. 671). In Mahābhārata, Dhruva is a holy name which if remembered, wards off difficulties (Anuśāsana. 150.78). The Vā. P. (2.62.75-83) briefly refers to the story of Dhruva of the Cākṣusa Manvantara, but therein, it is god Brahmā and not Viṣṇu who confers on him the eternal astral position. The nucleus of the story of Dhruva in the Bhāgavata Purāṇa is obviously the one given in V.P. I. Chapters 11 and 12. But there are some important differences. For example:

(1-2) In the Viṣṇu Purāṇa., Nārada plays no part in Dhruva’s spiritual guidance. The seven sages initiate Dhruva with the mantra: om namo vāsudevāya and Not: om namo bhagavate vāsudevāya as given in the Bhāgavata Purāṇa. (viḍe verse 54).

(3) In the Viṣṇu Purāṇa. 1.12.13-30, gods tried to disturb Dhruva’s meditation by their Māyā. In the Bhāgavata Purāṇa. there is no such distraction.

(4) The eulogy of Viṣṇu sung by Dhruva in the Viṣṇu Purāṇa 1.12.53.75 is a Paurāṇic version of the Puruṣa Sūkta (Ṛg Veda Saṃhitā. X.90). But the beautiful classic eulogy in the Bhāgavata Purāṇa. IV.9.6-17 is quite independent.

The Bhāgavata Purāṇa. seems to have revised and enlarged the story of Dhruva as given in the V.P.

Maitreya said:

1. Sanaka and others (viz. Sanandana, Sanātana and Sanatkumāra), Nārada, Ṛbhu, Haṃsa, Aruṇa and Yati—these sons of Brahmā did not take to the life of a householder, and observed life-long celibacy.

2. Oh Vidura (destroyer of enemies), Adharma’s wife, by name Mṛṣā (fakehood) gave birth to a twin—Dambha (Hypocrisy) and Māyā (deceit). Nirṛti (the Evil spirit presiding over the South-West) who was childless adopted that couple (as Dambha married his sister Māyā).

3. Oh man of great wisdom (Vidura)! To them (Dambha and Māyā) were born Lobha (Avarice) and Nikṛti (Wickedness). Of these (Lobha and Nikṛti) were born Krodha (Anger) and Hiṃsā (Violence); of these again (were born) Kali (Quarrel) and his sister Durukti (Abusive language).

4. Kali begot Bhaya (Fear) and (the daughter) Mṛtyu (Death) through Durukti. Of this couple (Bhaya and Mṛtyu) was born a twin, viz. Niraya (Hell) and Yātanā (Extreme tortures), Oh righteous-most Vidura.

5. Oh sinless one! I have described to you briefly the Pratisarga (secondary creation or the creation that leads to Pralaya). Having heard this sacred account thrice, one shakes off the impurities from his Soul.

6. Oh Scion of Kuru! I shall now describe the race of Svāyambhuva Manu of sacred renown, born from the part of (Brahmā who himself was) Hari’s aṃśa (part).

7. Priyavrata and Uttānapāda, the sons of Manu, the consort of Śatarūpā, were engaged in the protection of the world, as they were endowed with an aṃśa (a part of protective energy) of Lord Vāsudeva.

8. Uttānapāda had two wives—Sunīti and Suruci. (Of the two) Suruci was more beloved of her lord, and not the other (Sunīti) whose son was Dhruva.

9. One day, while the king was fondling Suruci’s son Uttama by placing him on his lap, he did not like Dhruva who also wished to climb up his (Uttānapāda’s) lap.

10. To Dhruva, her co-wife’s son who was thus trying to climb (his father’s lap), the extremely proud Suruci jealously spoke, while the king was listening:

11. ‘Oh child, even though you are the king’s son, you do not deserve to ascend the royal throne, as you were not borne by me, in my womb.

12. It is a pity that you are but a child, and you do not verily know that you were borne in another woman’s womb. Hence you desire for an unattainable object.

13. If you cherish a desire for the king’s throne, you propitiate the Lord (Puruṣa) by penance, and by His grace, get yourself borne in my womb (secure birth as my son).”

Maitreya said:

14. Being cut to the quick by the harsh words of his stepmother, Dhruva, like a serpent beaten with a stick, heaved heavy sighs with anger. Leaving his father who was merely looking on tongue-tied, he went away crying to his mother.

15. Sunīti took up on her lap, the child which was (heavily) sighing with quivering lips. She was extremely distressed to hear from the inmates of the harem, the words of her co-wife.

16. Being scorched by grief like a forest creeper by the (encircling) forest conflagration, the young queen lost her heart and wept bitterly. Remembering the words of her cowife, tears flowed out from her lotuslike beautiful eyes.

17. Heaving long sighs, and being unable to see the end of the misery (miserable state), the young lady spoke to her child, “Oh child! Do not blame others for the misery. A person experiences the same suffering which he has inflicted on others.

18. What Suruci said was true as you were borne in the womb of and were brought up. with the milk of my unfortunate self whom the king is ashamed of recognising as his wife (nay even his maid servant).

19. Oh child! Remain above jealousy. Abide by the true path even though it is advised by your step-mother. If you desire the highest seat (throne) like Uttama, propitiate the feet of Adhokṣaja (god Viṣṇu).

20. It is by worshipping the lotuslike feet of Lord Viṣṇu who has assumed the sattva guṇa for the protection of the universe, that god Brahmā attained to the position of parameṣṭhin (the most exalted among gods), which is worthy of being bowed to by sages, who have controlled their minds and breath.

21. So also, your grandfather, the venerable Manu, with complete faith in him as the antaryāmin of all, worshipped him, by performing sacrifices with liberal sacrificial fees (dakṣiṇā). He obtained earthly and heavenly happiness, and the highest bliss in Mokṣa, unattainable by other means.

22. Oh child, resort to him who is kind to his servants (devotees), the path of whose lotuslike feet should be sought by people desirous of Liberation (Mokṣa). Adore the Puruṣa (Supreme Man) by firmly fixing him in your mind by being exclusively devoted to him, and purified by performance of righteous duties.

23. My child! I find none other than the lotus-eyed God who can redress your grievance. The Lord is sought after by goddess Lakṣmī with a lotus in her hand, but who herself is sought by all others (like god Brahmā etc.).

Maitreya said:

24. Having heard the words thus spoken out to him, guiding him how to attain his objective, Dhruva controlled his mind by his will power, and left his father’s capital.

25. When Nārada heard this and came to know what he (Dhruva) desired to do, he touched his (Dhruva’s) head with his purifying hand, and said to himself in wonder:

26. “Oh, how wonderful is the spirit of the Kṣatriyas who cannot put up with the loss of respect; for even though (Dhruva) is but a child, he has taken to heart, the vile speech of the step-mother.”

Nārada said (to Dhruva):[1]

26(A). “Oh child! Where are you going alone leaving behind your home full of prosperity? I can perceive, Oh child, that you are indignant at the insulting treatment (meted out to you) by your own relatives.”

Dhruva said:

26(B). “Did you perceive this, Sir, by your power of contemplation developed by Yoga?[2] I cannot console my heart which is wounded by the words of Suruci.”

Nārada said:

27. Oh child, we do not find that (the sense of) honour or dishonour is developed now (at this early stage) in a child (like you), who is (normally and) naturally fond of play and (such) other things.

28.[3] Even though the sense of distinction between honour and dishonour is developed, there are no other causes of dissatisfaction and misery for a man except his misapprehension. For in this world, people are different in their weal and woe as a result of their (past) karmas.

29. Therefore, observing the ways of the Almighty, a wise man should remain contented with whatever has been allotted to him by the Providence, Oh child.

30. Moreover, the Lord whose grace you aspire after by the path of Yoga as advised by your mother, is in my opinion, very difficult to be propitiated by men.

31. Though the sages have been seeking his path by intense Yogic meditation, and by remaining free from attachment through many births, they have not been able to find it.

32. Hence please return home. This persistence of yours is futile. You may try for your good (or final beatitude), at the proper time (viz. in advanced age).

33. An embodied being, who reconciles himself to the pleasure or pain (happiness or misery) meted out to him by Providence, reaches the end of the darkness of ignorance (i.e. attains Mokṣa).

34. One should feel delighted to see a person of superior merits; should feel compassion to one who is inferior; and should desire friendship with one’s equals. (In this way) one is not overwhelmed with afflictions.

Dhruva said:

35. This path of tranquillity has been graciously shown by your venerable Self, to persons whose hearts are affected with pleasure and pain. But it is beyond the ken of persons like us.

36. It, however, does not dwell (i.e. impress) in my heart which is shattered by sharp arrow-like words of Suruci—heart of mine who am undisciplined, and have inherited terrible martial (Kṣatriya) spirit.

37. Oh Brāhmaṇa (sage Nārada), I desire to secure (lit. conquer) a place which is the highest and the most exalted of all in the worlds, and which had never been attained either by forefathers or anybody else. Be pleased to tell me a good path (leading to it).

38. You are the son of the Lord Parameṣṭhin (Brahmā). Certainly it is for welfare of the world, that your honour roam over (the world) like the Sun, playing on (your) Vīṇā (lute).

Maitreya said:

39. Hearing this excellent reply, the venerable Nārada was pleased with the child. Out of compassion, he then spoke to him the (following) excellent words in reply.

Nārada said:

40. The path pointed out to you by your mother will verily lead to the highest good. The course is no other than Lord Vāsudeva. Adore him with a mind completely devoted to him.

41. If one wishes to be blest with good fortune known as Dharma, Artha, Kāma and Mokṣa (righteousness, wealth, sense-pleasure and Liberation from Saṃsāra), worship of Hari’s feet, is the only course for attaining it.

42. Therefore, Oh Child, God bless you! You go to the holy bank of the Yamunā where there is the sacred Madhuvana which is ever permeated with Hari’s presence.

43. You bathe in the holy waters of the Yamunā three times (morning, mid-day and evening) a day; perform religious duties (e.g. bowing to god) proper for (a child like) you; be steady in a suitable easy posture (like Svastikāsana) on a seat (of Kuśa-grass etc.).

44. Gradually remove the impurities fickleness etc. of Prāṇa, Indriyas (sense-organs) and the mind by threefold Prāṇāyāma (breath-control consisting of Pūraka, Kumbhaka and Recaka). With a steady and a  concentrated mind, you should meditate upon Lord Hari.

45. Hari is disposed to show his grace. His face and eyes are ever graciously cheerful. He has a well-shaped nose, beautiful browsand charming cheeks. He is the most beautiful of all gods.

46. He is ever youthful with beautiful limbs, red lips and reddish eyes. He is the only resort of all suppliants (devotees), the dispenser of infinite happiness (or the reservoir of all Puruṣārthas, the protector and the ocean of mercy.

47. He is distinguished by the mark called Śrī-Vatsa. He possesses all the characteristics of the Supreme Man. He is dark blue like a cloud, and wears a Vanamālā (about his neck); and his four arms are distinguished with Śaṅkha (a conch), Cakra (a discus), Gadā (a mace) and Padma (a lotus).

48. He is adorned with a crown, (a pair of) ear-rings, armlets and bracelets. His neck adds to the beauty of the Kaustubha gem. He wears yellow silken garments.

49. He wears a girdle furnished with small tinkling bells round his waist, and is adorned with anklets of burnished gold. He is extremely beautiful, serene, and enhancer of the delight of the mind and the eyes.

50. Having occupied the pericarp of the lotus in the form of his devotees’ heart, with his feet beautified by a row of gem like nails, he presents himself to the mind of his worshippers.

51. With a steady, concentrated mind, one should contemplate Hari, the formost among the bestowers of boons, as (having a) smiling (face) and looking with affection (to the devotees).

52. The mind which contemplates the extremely auspicious form of the Lord in this way, is soon filled with highest bliss[4] and does not revert (to saṃsāra).

53. Oh Prince, hear from me the most secret mantra (mystic formula to be continuously repeated mentally during meditation). Any person who repeats it for seven days (and nights) can see the heavenly beings (moving through the skies).

54. The Mantra is “oṃ namo bhagavate vāsudevāya” (salutation to venerable Vāsudeva who is the embodiment of OM or praṇava). Judging the appropriateness of the articles of worship with due regard to time and place, a wise man should perform the worship of the Lord with various material substances, repeating all the while this Mantra.

55. He should worship the Lord with sacred waters, garland of flowers, roots, fruits etc. found in forests, sprouts approved for worship (e.g. durvā-grass-blades), garments and leaves etc. of Tulasī so dear to the Lord.

56. Having secured an image of substances like stone or through the medium of the earth, water etc. as a substitute for the image, the sage should perform the worship of the Lord. He should be controlled in mind[5] and speech; should be serene and should subsist on moderate quantity of forest products (life fruit, roots etc.).

57. He should meditate upon the glorious deeds which the Lord of hallowing fame, will perform in the incarnations which He assumes at his will and pleasure, by the force of his incomprehensible Māyā.

58. Whatever articles (or forms) of worship are adopted by the ancients for his adoration, should be offered to the Lord embodied in the Mantra, by means of repeating the same Mantra (of twelve letters).

59-60. When the Lord is thus being worshipped with body, speech and mind with acts of devotion, he enhances the Divine Love in men who properly perform his devotion sincerely. He confers upon them the bliss cherished by them as beneficial, in the form of Dharma, Artha etc.

61. He (the devotee) should be indifferent to sensual pleasures. With a highly intensive practice of Bhakti-yoga (path of devotion) and with his mind exclusively devoted to God, he should worship him directly for Liberation from Saṃsāra.

62. The Prince, who was thus advised, circumambulated Nārada. After bowing down to him (Nārada), he went to the holy Madhuvana which was adorned with Hari’s footprints.

63. When Dhruva went to the forest for penance, the sage Nārada entered (Uttānapāda’s) harem. He was received with due worship by the king. Seating himself comfortably, he spoke to the king.

Nārada said:

64. Oh King, what is it that you think about so long, with a withering face? Is there any deficiency in your Dharma (religious duties), Artha (wealth and prosperity) and kāma (fulfillment of desires)?

The King replied:

65. Oh sage My wise and noble son of five years has been exiled along with his mother by me, who became heartless due to my submissiveness to (her) co-wife.

66. Oh Sage May not the wolves prey upon my helpless child lying in the forest, fatigued and famished, with his lotuslike face faded.

67. What a pity! Look at the wickedness of a fellow like me who am under the thumb of a women. I am an extremely vile fellow, I did not welcome him while he affectionately wished to climb my lap.

Nārada said:

68. Oh King! Do not worry about your child at all. He is protected by the Lord. You do not know his greatness. His glory will spread over the whole world.

69. Oh King! After achieving a feat difficult even for the Protectors of the world, your powerful son will soon return enhancing your glory.

Maitreya said:

70. Having thus heard the speech of the divine sage Nārada, the King Uttānapāda discarded his royal fortune and anxiously brooded over his son only.

71. There (in Madhuvana), Dhruva had his bath in the Yamunā. Remaining self-controlled, he fasted that night. With a concentrated mind, he worshipped the Supreme Man according to the instructions of the sage.

72. He passed one month in the worship of Hari, eating at the end of every third night fruits called kapittha (woodapple) and badara (jujub), just enough to maintain his life.

73. The second month also he continued the worship of the Lord, eating every sixth day withered blades of grass, leaves etc.

74. He spent the third month in propitiating the Lord of hallowing fame, with perfectly concentrated mind, drinking water only, on every ninth day.

75. With perfect control over his breath, he passed the fourth month in contemplating the Lord, subsisting on the air, on every twelfth day.

76. When the fifth month arrived, the Prince controlled his life-breath and meditating upon Brahman (the Supreme being) stood motionless like a post.

77. He withdrew his mind which is the basis of the sense-organs and their objects from every side (external objects). He meditated upon the form of the Lord in his heart and perceived nothing else.

78. While he was having the Dhāraṇā (steadfast fixation of mind on the Supreme Brahman, the support of Mahat and other principles and the controller of Pradhāna and Puruṣa, all the three worlds began to shake.

79. When the child of the King (i.e. Dhruva) stood on one leg, the earth, being pressed down by his great toe, became semi-inclined to one side, as a ferry-boat carrying a big elephant does at every step, according as he raises his right or left leg.

80. Dhruva controlled his life-breath and the (working) of) his senses and began to meditate on Hari, the Soul of the universe as not being different from himself. While he was contemplating thus, the worlds along with their protecting deities became greatly distressed at the stoppage of their breath, and they resorted to Hari for refuge.

Gods said:

81. We do not know the reason of this sudden and simultaneous stoppage of breath of all beings, mobile and immobile. We have sought refuge under you who alone can afford shelter to us. Therefore save us from this calamity.

The Lord said:

82. Do not be afraid. I shall dissuade the child (Dhruva) from this austere penance. You return to your respective abodes. The son of King Uttānapāda has identified his Self with me (as the Soul ofthe universe). This has led to the stoppage of your breath.

Footnotes and references:

[1]:

26 A and 26 B are additional verses in the text of the Bhāgavata Purāṇa commented by Bhāgavata Candrikā and Padaratnāvalī

[2]:

You have seen everything by your Yogic power born of contemplation. Although you can perceive everything, I, however, tell it to you.—Padaratnāvalī

[3]:

(1) VC: Insults or those who inflict them (upon us) are the creations of our misapprehension. From the point of jñāna-yogins, the vikalpa (the difference between honour and dishonour) being non-existent, the misery (resulting from mal-treatment) or the persons who cause it have no existence. In the case of bhaktas (bhakti-yogins) and karma-yogins, they consider that as everything in this world happens according to our past karmas, they should not blame anybody else except their own fate.

(2) In the first half Bhāgavata Candrikā prefers to read vikalpe avidya-māne'pi instead of vidyamane'pi: In the same ātman there is no difference of categories like man, god etc. But it is the false identification of ātman with the body (of man, god etc.) which causes dissatisfaction.

In the later half: Bhāgavata Candrikā prefers to read lokāḥ for loke. Lokas i.e. sentient beings are different (as men, gods etc) as a consequence of their past karmas.

(3) Padaratnāvalī affirms that there is a difference in the world as friend or foe; but it is due to misapprehension that dissatisfaction or troubles to mind are caused. People are different from each other, according to their past actions (karmas).

[4]:

v.l. nivṛtti: renunciation.‘The mind is immediately filled with renunciation (of worldly objects)’.

[5]:

v.l. ādṛtātmā—with a devout mind—Bhāgavata Candrikā

āhṛtātmā—One who has controlled his mind by withdrawing it from sensual pleasure.

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