Chapter 11 - Svāyambhuva Manu Dissuades Dhruva from Fighting

[Sanskrit text for this chapter is available]

Maitreya said:

1. Hearing this speech of the sages, Dhruva sipped some water as ācamana, and set to his bow the missile created by Nārāyaṇa.

2. Oh Vidura, just as afflictions disappear at the dawn of the (highest) knowledge, the manifestations of the black magic created by Guhyakas, immediately vanished, while the missile was being set on the bow.

3. Even while he was fixing on his bow the missile devised by the sage Nārāyaṇa, shafts with gold-plated heads and feathers resembling the wings of swans, shot forth from it, and penetrated the enemy’s forces like peacocks entering a forest, with a terrible cry.

4. Assailed on every side, in the battle, by those sharp-pointed arrows, the Yakṣas (Puṇyajanas) got enraged. With their weapons raised, they rushed towards him on all sides, just as cobras with their hoods raised, would attack Garuḍa.

5. Even as they were attacking him in the battle, he cut down their arms, thighs, necks and stomachs, and sent them to that highest region, to which sages with lifelong celibacy attain, penetrating their way through the sphere of the Sun.

6. His grandfather Manu saw that the innocent Yakṣas were being slaughtered in great numbers by Dhruva, of a wonderful chariot. Out of compassion, he, accompanied by sages, approached Dhruva, the son of Uttānapāda and spoke thus:

Manu said:

7. Oh child, enough of this sinful rage which is a gateway to Tama (hell)—rage, (blinded) with which you have killed these innocent Yakṣas.

8. Oh child I This act of slaughtering innocent demigods (Yakṣas) commenced by you, is censured by the good. It is not becoming to our race.

9. Being enraged at the murder of your brother, whom you dearly loved, a great number (of Yakṣas) have been killed by you, for the crime of one (Yakṣa), on your suspicion of their involvement in it.

10. To massacre creatures like beasts, mistaking the gross body for the Soul (ātman)—this is not the way of the righteous who are devoted to Hari (the Lord of senśe-organs).

11. Having propitiated Hari who dwells within all creatures^[1], and who is difficult to be pleased, and looking upon all living beings as (a part of) your own self,^[2] you have secured for yourself the highest realm belonging to Lord Viṣṇu.

12. You are constantly remembered by Hari, and are highly respected by his devotees. How is it that you, who should instruct others by your (exemplary) righteous conduct, have committed this censurable act?

13. It is by patience, compassion and friendliness^[3] and the attitude of equality^[4] to all beings that the glorious Lord, who is the Soul (ātman) of all, becomes propitious.

14. When the Lord is thoroughly pleased, a man becomes free from all the guṇas of Prakṛti. Liberated from the stage of Jīva-hood (i.e. his subtle Liṅga Śarīra), he attains to the blissful Brahman.^[5]

15. The male and the female are the products of the five gross elements developed in the forms of bodies. It is by their cohabitation that the creation of men and women takes place here in this world.

16. Oh king, it is due to the intermingling of guṇas caused by the Māyā (power) of the Supreme Lord that the creation, preservation and destruction of the world, take place.

17. The Supreme Man who is devoid of all attributes, (like sattva, rajas etc.) is merely an apparent cause—therein that the universe consisting of manifested and unmanifested things, is in a state of flux like iron moved (by the presence of a magnet).

18.^[6] The Supreme Lord whose power and energy is distributed by the disturbance in the equilibrium of guṇas caused by his potency called Time, verily creates (the universe) without being its agent, and destroys it himself not being the destroyer. Inscrutable, indeed, is the working of the Almighty.

19.^[7] He is a creator, as he makes men beget men. Ashe destroys the destroyer (robbers etc.) by means of death (through kings and others), he is called the destroyer-—Time. But the Almighty Himself is endless (immortal), beginningless, unchangeable and subject to no dimunition.

20.^[8] The Supreme Lord has nobody as his own or none as his enemy; (for) he enters all beings equally as (i.e. in the form of their) death. Not being their masters (due to their Karmas), all creatures follow^[9] him in his course, just as particles of dust follow the blast of wind.

21. The All-pervading Lord cuts short or prolongs the life of a creature according to its destiny (previous karma), while he himself, being above these changes, abides in his natural state.

22. Oh King (Dhruva)! Some call him Karma; others, Nature; some, Time-spirit; others, Destiny; while others, the Kāma (desire) of men.

23. Verily nobody knows the design (purpose) of the Unmanifest Immeasurable Lord who is the source of innumerable potencies (like Mahat etc.). Oh child who can then know the Lord Who is one’s own origin?

24. Oh dear son! These Yakṣas (the servants and followers of Kubera) are definitely not the slayers of your brother. For, oh child, it is the Destiny (daiva) alone, which brings about the birth or death of men.

25. It is he only who creates the universe. Nobody else but he alone protects and destroys it. In spite of this, he is not affected by guṇas (attributes) and karmas, as he is free from ahaṃkāra (ego).

26. This Soul of created beings, their Lord and creator gets united with his Māyā power and creates, preserves and eats up (i.e. withdraws within him) the created beings.

27. Dear child! Completely submitting all your Self, seek the shelter of the Deity who is the final resort of the world, and who is the death itself (to the unrighteous, non-devotees)—Deity to whom creators of the universe bear offerings, just as bulls controlled by a string passed through their nostrils, carry the loads (of their) masters.

28. Gut to the quick by the (harsh) words of your stepmother, you, as a child of five, went to the forest leaving back your mother. By your penance, you propitiated Lord Viṣṇu who is beyond the ken of senses, and secured (for you) a position at the head of the universe.

29. Oh dear child, with your mind (lit. sight) turned inward (on your self),^[10] seek the Supreme Lord who dwells in the heart that is free from enmity^[11];—the Lord who is beyond attributes (guṇas); one (without a second), imperishable, eternally liberated and in whom this phenomenal world of differences, though unreal, appears to exist^[12].

30. (While seeking the Lord), You practise intense devotion to the Almighty Lord who abides in all as antaryāmin; who is infinite, pure and absolute bliss, and is possessed of all powers. Then you will gradually cut asunder the knot of avidyā (nescience) which has grown very strong by (brooding over the notions that this is) ‘I’ and ‘Mine’.

31. Oh King, by your deep and extensive study of the śāstras, control your anger which is a formidable hindrance to attaining to the final beatitude, just as you would control a disease with a medicine. May God bless you!

32. A wise man who wishes to attain the state of fearlessness for himself, should not allow himself to be overpowered by that passion (anger). For people get afraid of a person who is overwhelmed with anger.

33. Inasmuch as you, being enraged, have killed Yakṣas thinking that they were the slayers of your brother, you have committed a grave offence against Kubera, the brother (i.e. friend) of god Śiva (the Lord of the mountains).

34. Oh child, while the wrath of the exalted Souls (like Kubera) does not vanquish our race, you try immediately to propitiate him by paying him obeisance, and offering humble apologies.

35. Having thus admonished his grandson Dhruva, who bowed down to him, Svāyambhuva Manu returned to his city along with the sages.

Footnotes and references:

[1]:

Or: who is the abode of all creatures.

[2]:

Sarva-bhūtātma-bhāvena: (i) Looking upon Hari as the indwelling Soul of all creatures.—Bhāgavata Candrikā

(ii) Hari as antaryāmin of all creatures abides in all beings.—Padaratnāvalī

(iii) Identifying yourself with all creatures.—VC.

(iv) Realizing that all creatures, mobile and immobile are your own Self.—Bālaprabodhini

[3]:

Bālaprabodhini thinks that the qualities are to be shown to the superiors, the inferiors and equals respectively. Thus patience to elders etc.

[4]:

samatvena—(i) To regard that all beings are essentially equal, as the Lord dwells within each of them.—Bhāgavata Candrikā

(ii) To show enmity to enemies and friendliness to friends is equality.—Padaratnāvalī

[5]:

nirvāṇa (i) Characterised by the highest bliss.—Bhāgavata Candrikā

(ii) (Brahman) which is free from body or full of bliss—Padaratnāvalī VJ. strongly objects to the concept of merger with Brahman as Liberation (mukti) will be śūnya.

(iii) the highest (beyond atiśayas)—Siddhāntapradīpa

(iv) Beyond saṃsāra—Bālaprabodhini

[6]:

The first half:

(i) The Lord’s power is differently distributed in different species of beings such as a man, a god etc., and according to the various degrees of happiness or unhappiness to be experienced according to their Karmas. His potency is so divided due to His power called Time, which causes, commotion among the guṇas.—Bhāgavata Candrikā

(ii) OR: For the sake of creating disturbance in the balance of guṇas for the creation etc. of the universe, he divides his power, i.e. He assumes the form of Brahmā, Viṣṇu and Rudra.—Bhāgavata Candrikā

(iii) Padaratnāvalī accepts the v.l. yogaśaktyā for kāla-śaktyā.

It is by his power of Yoga that the Lord exhibits his power, and carries out the function of creation etc. through his three guṇas. Due to his effortlessness in creation he is regarded as non-creator. Though he destroys the universe, he has no enmity against anyone. Hence he is not regarded as destroyer.—Padaratnāvalī

The Lord is the cause of the creation etc. of the universe, but his workings defy our comprehension. The creation etc. of the world is due to the power of Time which creates commotion in guṇas.—Siddhāntapradīpa

[7]:

Though he himself is endless (immortal), he brings about the end (of the world) as Time. Though he is without a beginning and imperishable, changeless, he brings about the beginning (of all). He is the creator by making mtn beget men and ḍestroys the destroyers (robbers etc.) through death.

(ii) Bhāgavata Candrikā points out that the Almighty whose form is Time, does not directly create or destroy but does so through the father or death.

[8]:

(1) The Lord who is untouched by saṃsāra (or whose body is death), enters the bodies of all creatures as antaryāmin for controlling them, according to their karmas. Nobody is his friend or enemy. (All are equal to him). All creatures, not being their masters (but subject to their previous karmas) follow the Lord who runs (i.e. controls them according to their karmas) just as particles of dust helplessly follow the wind. (The dust particles may fall at any place or pit, the wind is impartial to all the particles).—Bhāgavata Candrikā

(2) Though God enters all beings as Death, creatures get different fruits according to their karmas despite God’s equality, just as the wind treats all particles of dust equally, though some of them fall in darkness, light, water or fire.—VC.

[9]:

anudhāvanti—(i) do the actions.—Siddhāntapradīpa

(ii) take births—Bālaprabodhini

[10]:

ātmadṛk— Or one who looks upon all as himself.

(ii) With your mind concentrated on the Supreme Self.

[11]:

mukta-vigrahe—Adj. qualifying ātmani,

(i) the Soul which is indivisible (without parts).

(ii) Padaratnāvalī reads: vimukta-vigrahair vyapāśritam: Who is resorted to by Yogis who have become free from physical bodies.

[12]:

In the jīva, the worldly difference of being a god or a man is not part of his essence, but it is seen on account of meritorious or sinful karmas. It is not that way mithyā. This difference is unreal (asat), as it is always changing—Bhāgavata Candrikā