Chapter 19 - The Story of Dhruva

[Sanskrit text for this chapter is available]

Note: The story of Dhruva, his insult in his father’s Durbar, his penance and attainment of a permanent post as the pivot of the universe is given in details in BhP IV. Chs. 8 & 9; V. 23.1-9 and Vāyu P.II.1.75-79.

Śivaśarman said:

1. O excellent ones, who is this whirling about with the tips of fingers holding many strings, standing on a single foot and keenly observing everything?

2. He resembles the pillar of the pavilion of the three worlds. He is surrounded by radiant rays. He appears to weigh and measure the limitless expanse of luminaries.

3. He holding strings appears to measure the expanse of the firmament. It seems that the beam-like great foot of Trivikrama has been lifted up in the courtyard of the sky.

4. Or he has assumed the form of a powerful sacrificial post in the vast lake of the firmament. Who is this? O divine ones, recount this to me with great mercy.

5. On hearing the words of their friend, thus the Gaṇas proceeding ahead in the aerial chariot narrated to him lovingly the eternal story of Dhruva.

The Gaṇas said:

6. Uttānapāda was the son of Svāyaṃbhuva Manu. O Brāhamaṇa, that king had two sons.

7-10. The eldest was Uttama born of Suruci and the younger one Dhruva born of Sunīti. That boy was once adorned by Sunīti and directed to serve the king as he was seated in the middle of the royal court. Dhruva, a polite and humble boy, accompanied by the sons of other co-wives went near King Uttānapāda and bowed down. On seeing Uttama sitting in the lap of his father, the king seated on a lofty throne, Dhruva, the son of Sunīti, became desirous of climbing on to his lap due to childish fickleness.

11-16. On seeing him desirous of climbing on to the lap, Suruci said to Dhruva, “O son of an unlucky woman, why do you wish to climb on to the lap of a king?

O boy, born of the womb of an unfortunate woman, why do you aspire to this out of childish desire? No merit has been practised by you to sit on this throne.

If there had been any merit, how did it happen that you got into the womb of an unlucky woman? By imlication [implication] know the meagreness of your merit.

Though born as a prince, you had not adorned my womb. See this Uttama who has no one to excell him because he was born of an excellent womb.

He is fondled proudly by the king upon his knees. If you have any desire to get on to this lofty throne, why did you remain elsewhere leaving off the brilliant womb of Suruci?”

The boy was thus rebuked by her in the middle of the royal court.

17-23. While going out, the boy courageously drank the tears (i.e., controlled the tears). He did not say anything. The king also did not say anything approving or disapproving, because he was restrained by excessive conjugal bliss of the crowned queen.

The boy left the assembly-hall after dispelling his grief (again) with childish activites. He bowed down to the king and went to his own abode.

On seeing the boy, the abode of good discipline and practices, Sunīti came to know through the (peculiar) glow of his face that Dhruva had been extremely insulted.

She approached the boy who appeared to be languishing slightly, and sniffed at his head many times. She embraced him by way of consoling him.

On seeing Sunīti who always stayed hidden in the inner apartment, he sighed deeply many times before his mother and cried.

With tears in her eyes, she consoled him and wiped off his face with the border of her silken garment, with a gentle touch of her hand. The mother asked him to speak out the reason for his cry. “By whom were you insulted in the very presence of the king?”

24. After drinking water and chewing the betel, when his mother pressed her question further Dhruva spoke to her:

25-28. “Oh mother, I am asking you. Tell me clearly. Though

the status of being the wife of the king is common (to you both), how is it that Suruci is a greater favourite? How is it that you, dear mother, are not a favourite of the king? In what way did Uttama, the son of Suruci, become superior? Though the status of being a prince is common, how am I not better? How is it that you are unlucky? How does Suruci have a better womb? How is it that the royal throne is proper for Uttama and not for me? How is my merit insignificant and that of Uttama excellent?”

29-30. On hearing these well-reasoned words of her child who was conversant with the royal usage, Sunīti sighed a little. Sunīti who was well-versed in politics set aside her co-wifely enmity. In order to pacify the anger of the child, she began to speak in her naturally sweet voice:

Sunīti said:

31. O dear boy of great intellect, I shall narrate everything to you with a clear conscience. Do not take to heart the insult (you have suffered now).

32. Whatever has been spoken by her is true and not otherwise. She is the crowned queen of the king, her husband. She is the greatest favourite among all queens.

33. O dear boy, she had acquired great merit in her previous birth. It is due to that store of ample merit that the king loves Suruci very much.

34. There is only nominal queenhood vested in those young women who are unlucky like me. The king has no interest in them.

35. With the abundance of great merits, Uttama lay in the most excellent womb of that highly meritorious lady and hence deserves the throne.

36-48. (Fruits of good merits)

Royal umbrella resembling the moon, excellent chowries, high throne, elephants in their rut, horses of swift gaits, life without worry and sickness, splendid kingdom without enemies, excellent worship of Hari and Hara, wide knowledge of arts, never failing success in studies, conquest of the six inherent enemies (anger, etc.), naturally Sāttvic mentality, merciful vision, sweet voice, absence of lethargy in one’s work, obeisance (humility) to the elders, cleanliness everywhere, readiness to help others always, liberal-mindedness, perpetual ability to speak courageously, scholarship in the assembly, masterliness in the battlefield, straightforwardness with kinsmen, firmness in buying and selling, softness in dealing with women, fondness towards progeny (or subjects), fear of Brāhmaṇas, livelihood according to the excellent conduct of mature people, residence on the banks of Gaṅgā or in a holy spot, death in a holy spot or in battle, aversion to turning the face away from suppliants and especially from enemies, enjoyment in particular with all followers, donating liberal gifts everyday, uninterrupted pursuit of learning, service to the parents everyday, daily accumulation of fame and piety, acquisition of heavenly benefits and salvation, embellishment of permanent good conduct, perpetual contact with good people, friendship with the friends of parents, eagerness to always listen to Itihāsas and Purāṇas, fortitude even in danger, steadfastness during affluence, majesty in the use of words, liberal attitudes toward those who come with bowls in their hands, leanness only in the body due to austerities, holy observances and vows: It is through these fruits that the trees of austerities fructify.

49. Hence, due to the paucity of austerities you and I, O highly intelligent one, have been denied royal glory though we are very near the king.

50. Hence what has been done by oneself is the greatest cause of honour and dishonour. Even the Creator is not powerful enough to eradicate what has been committed by one. So do not feel sorry for anything, dear son. Good fortune will usher in what is desired.

51. On hearing these great words of excellent purport of Sunīti, Dhruva, the son of Sunīti, uttered these words in reply:

Dhruva said:

52. O mother Sunīti, listen to my words without any excitement. Do not slight me thinking that I am only a boy, O lady of great penance.

53-54. If I am born in the highly sacred race of Manu as the son of Uttānapāda out of your womb, and if, O mother, austerity alone is the cause of all riches, then know that what is inaccessible to others has been achieved by me.

55. Render only one help to me without hesitation, O dear mother: I only want your permission (to perform penance) and bless me duly.

56. Realising that the boy born of her womb possesses great vigour and shines with great wealth of energetic enthusiasm, she spoke to him:

57. “O son of Uttānapāḍa, you have just completed your eight years. Hence I am not able ot [to?] give (free) permission to you. Still I say this:

58. My heart is deeply pierced by the arrow-like words of my co-wife. The waters of the tears of yours are not controlled. What shall I do?

59. O child, those tears flow through my eyes and cause rivers to flow through waters of sorrow.

60-64. My eyes are eagerly attached to your face. You are a stick to support me (my person). You have been obtained by me after a great deal of suffering and after praying to desired deities (liked by me). O my dear one, when the moon like face of yours beams, the milky ocean of my mind, becomes swollen with tides rising after filling my breasts with the milk of delight. When I touch your body, a cool wave of happiness passes through me and covers my body with rising hairs. I lie in the cozy bed of happiness.

O dear son of moon-like face, after drinking water and chewing betel leaves, and imbibing the nectar caused to be flooded by the milky ocean of the lips in your face, I am not fully satiated.

65. Whenever the sweet, cool words of yours reach my ears, the agitation due to the wounding words of the co-wife becomes nullified.

66. When, O son, you sleep for a long time, I continue to meditate like, ‘when will this sleep come to an end and your face will beam like a lotus at sunrise?’

67. When you return home, O dear child, after your childlike sports and pastimes, my breasts appear to be eager to shower the most esteemed Arghyas.

68. Whenever you go out of the palace, the imprints of your feet with the lotus-like lines constitute the sole support to my vital airs wishing to depart.

69. Whenever, O dear son, you go out even three or four steps, my vital air becomes the guest of the throat (out of eagerness).

70. O wonderful (child), whenever you delay outside, my mind like a (Cakora) bird hastens to go out towards you who resemble a massive store of nectar.

71. When you go out for the purpose of penance, let the vital airs of hard calibre stay in the fridge of the forest of the throat, performing austerities.”

72. After getting the permission, Dhruva bowed down to the lotus-like feet of his mother covering them with his hairs and went out.

73. A garland consisting of the blue lotuses of her eyes was given by Sunīti as present to Dhruva after wreathing it and tying it with the string of fortitude.

74. Then hundreds of blessings that could not be obstructed by others, were sent as his followers by the mother, for the sake of his protection on the way.

75. Coming out of his mansion that boy of great provers uncommon to children entered the forest as his way was pointed out by a favourable mind.

76. Dhuva entered the forest as though he was called by the forest under the pretext of moving the tips of the branches of the trees by the wind.

77. Considering his mother as his deity and accustomed only to the royal roads, the prince could not comprehend the forest pathways. He (closed his eyes and) meditated for a short while.

78. When Dhruva opened his eyes and looked before him, he saw the Seven Sages of unexpected movememt in the forest.

79. When people of childlike helplessness do not get any other assistance, fortune alone comes in handy in great forests, or battles or in the house itself. Therefore fortune alone is the cause (of happiness).

80. Where is the son of the king, a mere boy? Where is that dense forest? Obeisance to you, O inevitable fate, who bring forcibly everyone under your control.

81. If anything is to happen to anyone, good or evil, the rope of the inevitable does drag it from somewhere and hand it over to him.

82. Out of the power of his intellect a man does something in some manner but fate disposes of it through the power of the inevitable.

83. Neither the age nor the varieties of activities, neither the wonderful strength nor the exertion of men cause benefit. What has been done before is the real cause.

84. On seeing the Seven Sages whose splendour exceeded that of the Sun and who were, as it were, dragged by means of the strings of luck and brought there, he rejoiced.

85-87. Their foreheads were marked with Tilaka (ritualistic mark on the forehead). They held Kuśa grass with their fingers. They were seated on deer hides. They were embellished with sacred threads. They had rosaries in their hands. They had kept their eyes closed a little. They had covered themselves with well-washed silken garments dyed red. They appeared to be like the seven oceans of great fortune assembled together unexpectedly in order to raise up the subjects sunk in adversity.

88. With palms joined in reverence, Dhruva approached them humbly. After bowing down to them he spoke these gentle words:

Dhruva said:

89. O excellent sages, know me as the son of Uttānapāda, born of the womb of Sunīti. I am Dhruva, whose mind has become dejected.

90. I have reached this forest traversed by my feet. I am almost ignorant in respect to everything but my mind dwells upon great achievements.

91-94. On seeing the brilliant boy of naturally sweet form and features, possessing excellent dress and speaking gently but majestically, they made the boy sit near them. They were highly surprised and said: “O boy of large eyes, O son of a great king! Even after pondering over it, we cannot understand what might have caused you dejection; tell us. Today you have no worries over wealth. How can there be insult in your mother’s house? You are free from ailments. You are endowed with good physique? What is then the cause of your dejected state of mind? Usually disgust over worldly affairs happens in the case of men of unfulfilled desires.

95-100. You are the prince of the king, the overlord of the seven continents. So how is this? In this world, people are of different tastes naturally. It is not possible to know the mental predilection of a young man, old man or even a child.”

On hearing these words of them, full of natural affection that boy of lofty ambition spoke thus:

Dhruva said:

O great Sages, I was sent by my mother to be of service to the king. When I was desirous of getting on to the lap of the king, I was rebuked by Suruci. She contemptuously reproached me and my mother and praised Uttama making him seem to be the superior. This is the cause of my dejection.

On hearing these words of the boy, they looked at one another. Incapable of understanding even a boy, they said that it was due to his Kṣatriya nature.

The Sages said:

101. What should be done by us? What is your wish? Let it be known. Let us hear it.

Dhruva said:

102. O Sages, Uttama who is my (step) brother is the best among all good people. Let him occupy that excellent throne bequeathed by his father.

103. O Sages of excellent vows, I wish that this help be rendered by you, venerable ones. Being a child, I almost do not know. May your instruction be in that respect.

104. How that inaccessible thing is to be acquired? That which no other king has enjoyed, that which is loftier than everything else, that which Indra and others cannot achieve.

105. I do not desire what is passed on to me by my father. I wish that which is earned and acquired by my own arms, which, wonderfully enough, will be beyond the ken of the wishful thinking of even my father.

106. Those who enjoy the legacy of their fathers are generally not those who consider fame as their sole possession. They are to be known as excellent men, those who demonstrate their excellence over their fathers.

107. Let there be death unto those people of evil intentions and activities who destroy and defile what is acquired by their father’s fame, learning and wealth.

108. On hearing his words powerfully depicting his prudence, Marīci and other Sages said to Dhruva what was relevant to his request:

Marīci said:

109. How can one who has not worshipped the feet of Acyuta secure that position which you speak of? O dear one, I am not speaking what is not true.

Atri said:

110. One who has not tasted the juice of the dust-particles of the lotus-like feet of Govinda cannot gain that prosperous position beyond the reach of wishful thinking.

Aṅgīras said:

111. That position of the acquisition of all riches is not far from a person who regularly meditates on the lotus-like shining feet of the lover of Kamalā.

Pulastya said:

112. O Dhruva, bestower of everthing is that Viṣṇu, merely by remembering whom the mass of great sins becomes ultimately destroyed.

Pulaha said:

113. That Acyuta will bestow everything, Acyuta whom they call the greatest Brāhmaṇa, who is beyond Pradhāna and Puruṣa, and by whose Māyā everything in this visible world is pervaded.

Kratu said:

114. Viṣṇu is the Puruṣa of Yajñas; he is to be known only through the Vedas; he is Janārdana; he is the immanent soul of this universe. Once satisfied what is it that he does not bestow?

Vasiṣṭha said:

115. Even salvation cannot be far, if one propitiates Hṛṣīkeśa to the bidding of whose dancing eyebrows the eight Siddhis are subject, O prince.

Dhruva said:

116. O eminent Sages, what is said regarding the propitiation of Viṣṇu is true. How should that Lord be propitiated? Let that procedure be imparted.

The Sages said:

117. The Japa of Nārāyaṇa should be performed regularly whether one stands or walks, sleeps or keeps awake, lies down or sits.

118. Who has not achieved Siddhi by meditating on the four-armed Viṣṇu and performing the Japa of the twelve-syllabled Mantra consisting of the name Vāsudeva (i.e., om namo bhagavate vāsudevāya).

119. Who does not get everything fulfilled in this world by seeing even for a moment Lord Acyuta identical with all, resembling an Atasī flower, wearing yellow garment?

120. A man performing the Japa of Vāsudeva undoubtedly attains everything, namely sons, wives, friends, kingdom, heaven and salvation.

121. Neither the terrible messengers of Yama nor obstacles touch those who are engrossed in the Japa of Vāsudeva even if they are sinners.

122. This great Mantra was resorted to by Manu, your grandfather, who was a devotee of Viṣṇu, who had great prosperity and who was desirous of the kingdom.

123. O excellent one, you too be devoted to Vāsudeva through this Mantra. Successfully achieve quickly the prosperity as has been desired.

124. After saying this all, those noble-souled great Sages vanished. Dhruva too turned his mind towards Vāsudeva and went away for the performance of the penance.