Chapter 20 - The Story of Dhruva: The Vision of the Lord

[Sanskrit text for this chapter is available]

The Gaṇas said:

1-2. Coming out of that forest, O Brāhmaṇa, the son of Uttānapāda reached the beautiful forest Madhuvana on the banks of Yamunā. It is the first great holy spot of Lord Harimeḍhas. Even a sinful creature shall certainly become sinless after reaching that spot.

3. Performing the Japa of the holy name of Vāsudeva, the great Brahman, free from all ailments, he with his eyes fixed in meditation, saw the entire universe full of that Lord.

4. (He saw) Hari in all the quarters—Hari in the rays of the Sun, Hari going about in the forests in the form of jackals, deer and lion and other animals.

5. (He visualised) Lord Hari in the form of frogs, tortoises etc. in the water, Hari in the form of horse etc. in the stables of kings.

6. He was in the form of Ananta (Śeṣa) in the nether worlds. In the firmament, he is termed Ananta (Infinite). Though he is single and undifferentiated, he has infinite number of forms.

7. He who resides always in the Devas, he who is the abode of Devas is Vāsudeva. Due to his Vāsanā (Avidyā) he shines everywhere.

8. The root √Viṣ means to pervade. It becomes meaningful in the name of Viṣṇu alone who pervades everything.

9. The supreme lord has all-powerful control over all the sense-organs. Hence he is well known as Hṛṣīkeśa. He is present everywhere.

10. Even in the great Pralaya (ultimate annihilation) his devotees never perish. Hence he is Acyuta. He alone is all-pervasive in the entire world. He is immutable.

11. He bears and sustains sportingly the entire universe including the mobile and immobile beings, by direct administration as well as by richly endowing the devotee with his own identity (salvation). Hence, he is Viśvaṃbhara.

12. His (Dhruva’s) eyes never saw anything other than the feet of Viṣṇu, because invariably Puṇḍarīkākṣa and no one else is worthy of being seen.

13. His ears never heard any other words except Mukunda, Govinda, Dāmodara, Caturbhuja (and other names of Viṣṇu).

14. His hands marked by the lines of conch and discus did no other work, except the adoration seeking the feet of Govinda and such work as is loved and approved by him.

15. His mind dwelt upon the pair of feet of Hari free from the pairs of opposites afflicting the world. Eschewing the thought of everything else, it became perfectly steady.

16. As he performed the elaborate penance, his feet taking refuge only in Viṣṇu, never stirred out anywhere leaving the precincts of Nārāyaṇa’s abode.

17. The organ of speech was authorised solely in the extolling of the good qualities of Govinda by him, taking delight therein and performing the penance with a lofty purpose.

18. Tasting solely the nectarine juice of the names of the Consort of Kamalā, his tongue was not desirous of any other juice.

19. Delighted and rendered fragrant by the sweet scent of the lotus-like feet of Śrīmukunda, his organ of smell steadfastly avoided other scents.

20. After touching the pair of feet of the Enemy of Madhu, the organ of touch of that prince attained the pleasure of all types of tactile pleasures.

21. After having attained the greatest Lord Dāmodara, the essential basis of all sorts of objects of sense, the sense-organs of Dhruva became perfectly contented.

22. At the rise of the Sun of his penance that illuminated (scorched) the three worlds all the splendour of the Moon, Sun, fire and the stars became extinguished.

23. (Due to Dhruva’s penance) Indra, Candra, Agni, Varuṇa, Vāyu, Kubera, Yama, Nairṛta and other important (heavenly beings) became doubtful of their positions.

24. The other heaven-dwellers too, who move about in aerial chariots and the chief of whom were the Vasus, became afraid of Dhruva, feeling increasing anxiety about their official rights.

25. Wherever Dhruva set his feet on the ground, the earth bent down overwhelmed by his weight.

26. It is wonderful that the waters that come into contact with his limbs eschew their sluggishness (liquidity) due to their fear for him and retain their position even elsewhere and remain tasty.

27. Due to the splendour of his penance, all the radiant refulgences present everywhere with the forms and qualities of Siddhas displayed, came within his vision.

28. His own quality of touch though stationed elsewhere in a far-off place was brought as the object of his (Dhruva’s) organ of touch by the wind for ever.

29. The entire range of sounds (words) was placed under the disposal of his (Dhruva’s) ears by the firmament too, the quality whereof is sound, because he was bent upon propitiating Dhruva.

30. Propitiated day by day by the five elements too, he considered penance alone greater than everything else with his mind dedicated unto Govinda.

31. Due to the meditation on (Lord Viṣṇu) having the chest embellished with the jewel Kaustubha and clad in yellow silk garments, the universe was seen by the prince fully radiant and resplendent.

32-36. Afraid of his penance, Indra became excessively worried. ‘If Dhruva were to desire my position, he would have certainly seized it. The group of the celestial damsels is capable of nullifying the practice of restraint by (grown up) recluses. They are not powerful in regard to a boy, though they are so in regard to youth. What shall I do? There are two assistants of mine in destroying the austerities of saints, viz., lust and anger. They are not powerful in regard to the child Dhruva. Only one means of mine will be effective on this child. I shall send terrible hosts of evil spirits to frighten him. In his childish weakness, he will be frightened by the evil spirits and will abandon austerities surely.’

Deciding thus, Vāsava sent the host of evil spirits.

37. A certain evil spirit of awful teeth resembling a bear in every limb, with a long neck like that of a camel rushed at that child.

38. A certain evil spirit with the face of a tiger perched itself on the lofty body of an elephant. It opened its gruesome mouth widely and rushed at him roaring frequently.

39. Hurriedly chewing a piece of flesh, a certain spirit of hideous fangs, angrily rushed at him as though looking at him and threatening him.

40. Tearing up the high banks with the sharp tips of his horns and rending the ground with his hoofs, a great bull bellowed at him.

41. Assuming the form of a serpent, a certain spirit of terrible hood spreading out, and dangling and rolling a pair of tongues hissed very near him.

42. A certain spirit in the form of a buffalo hurled boulders with the tips of his horns and lashed the ground with his tail. Breathing furiously, he approached Dhruva.

43. Having a pair of thighs resembling palm trees partially burned by forest fire, a certain spirit tried to frighten him opening his mouth widely.

44. With his hairs struggling against the clouds, a spirit with a long, lean belly and sunken tawny eyes theatened him.

45. Holding a dagger in his (right hand) and a skull in his left, a certain spirit with his face cut, rushed at the child, roaring and whistling fiercely.

46. Holding a huge Sāla tree and making hideous din, a certain spirit rushed at him like the god of Death holding a stout staff.

47. Possessing the huge mouth of a tiger, a place of meeting of pitch darkness, resembling the cave of the god of Death, a certain spirit rushed at him.

48. Assuming the form of an owl, a spirit tried to frighten Dhruva with awful hissing noises making the heart quiver.

49. A female ogress brought someone’s crying child and drank the blood from its bowels and chewed the bone, as though it was a lotus stalk.

50. She continued the chewing saying “O Dhruva, I am thirsty. I will drink your blood too after chewing your bones like those of this boy.”

51. A certain female evil spirit brought grass and wood and scattered them all around; she then kindled a forest fire rendered more fierce by a violent gust of wind.

52. Assuming the form of a vampire, a certain ogress split trees and rocks and blocked the path of the firmament causing it to quake very much.

53. Another one took the form of Sunīti. Glancing in the direction of the boy from far off, she lamented a lot in great misery beating her breasts frequently.

54. Deceitfully she expressed cajoling words of sympathy and affection.

55. “O dear one, you are my sole refuge. But the god of Death wants to kill me. Oḥ, you are indeed endearing to those who seek refuge in you! My life is almost gone. Save me. Save me.

56. I am tired wandering over every village, every city, every pathway in every forest and mountain, in every hermitage eager to see you.

57. O boy, ever since you set out for the sake of the penance, from that very day I too have come out in your quest.

58. O my child, I am also distressed in the same way as you were at the mischievous words of my co-wife. Her words scorch me like a fire.

59. I never sleep nor keep alert and awake. I never eat or drink. I simply meditate upon you like a Yoginī in my grief of separation from you.

60. With my eyes bereft of sleep, I, the most unfortunate one, do not see even in dream your face that is delightful to me in every respect.

61. I am too eager to dispel the distress in my separation, yet I do not even see the rising moon, the representative of your face.

62. The unarranged forelocks of my hairs have spread over my ears. Hence the cuckoo chirping sweetly like your lisping words has not been heard by me.

63. Nor has the wind, exquisitely sweet, due to the contact with your body, been embraced by me with ciḍequate rest, O Dhruva, as I am excessively agitated (due to motherly affection).

64. What countries, what rivers, what mountains, O Dhruva, have not been traversed by me walking all the way, despite the fact that I am the wife of a king?

65. Seeing all these without Dhruva I have been rendered blind. Dear son, assume the status of the supporting staff of a blind one and save me, your nursing mother.

66. O dear one, foremost among human beings, where are those tender limbs of yours? Where is this austere penance that can be achieved only by hardy men?

67. O dear one, you are free from sins. What else, more than the status of the prince of an emperor, is sought to be achieved through this penance?

68. O boy, at this age of yours, you ought to play with toys befitting young children along with the other children of your own age.

69. Having reached youth thereafter you ought to be contemplative and become the master of all lores.

70. Thereafter, attaining the maturity of youth, you will enjoy many pleasures through women, garlands, sanḍalpaste etc. fulfilling the obligations of the senses and sensual objects.

71. Beget many virtuous sons of very excellent conduct, transfer your royal glory and assets to them and then you do carry on your austerities and penance.

72. Why this extraordinary effort in respect of penance now itself in your boyhood? When can the fire on the dry cow-dung sticking to the toe reach the top of the head?

73. Distress of austerity should be undergone by one assailed by an enemy, or by one whose honour has been slighted by someone or by one who has lost all prosperity. Are you one of these? If so, which?”

74. On hearing the words “Distress of austerity should be undergone by one whose honour has been slighted,” Dhruva heaved a deep sigh breathing hot air out and then meditated on Hari in his heart.

75. He did not speak to his mother. He did not have any fear from the evil spirits. Once again Dhruva engaged himself in meditating on Acyuta.

76. The host of other evil spirits with many hideous things worn as ornaments showed many gestures to terrify him but saw the discus Sudarśana all round.

77. (Evidently) it had been sent there for protecting him from the demons and ogresses. It had the refulgence of a halo all round. Its lustre was exalted like that of the Sun.

78-80. The host of evil spirits saw the dazzling discus Sudarśana, excessively brilliant, according protection to Dhruva from all sides even as he sat there with a steady heart with his mind dedicated to Govinda. He appeared to be like the seedling of austerities that burst open the ground and grew up. The host of evil spirits themselves became frightened. They were disappointed in their evil intentions. They bowed down to Dhruva of fixed resolution and went away along the path they had come.

81. Just as a thundering cloud becomes scattered and ineffective after being shaken by wind (so also the host of evil spirits dispersed).

82. Then, O Brāhmaṇa, all the terrified heaven-dwellers held discussion with Indra and hurriedly sought refuge in Brahmā.

83. They bowed down to and eulogized him, the Grandfather (of the worlds). On being asked for the reason of their visit and finding a suitable opportunity for their submission they did so.

The Devas said:

84. O Dhātṛ (Creator), all the residents of the three worlds have been distressed by the extremely brilliant son of Uttanāpāda, who is performing a penance.

85. O dear one, we do not perfectly comprehend the intention and desire of Dhruva. From among us whose office he is eager to capture by performing the great penance. (We have not understood.)

86. On being informed thus by the Devas, the Four-faced Lord laughed and replied to them who were gripped with fear in their minds from Dhruva.

Brahmā said:

87. O Suras, there is no need to fear Dhruva who is desirous of a firm and fixed position. All of you may go without needless excitement and mental anguish. He is not desirous of your offices.

88. No one need be afraid of that devotee of the Supreme Lord. Those who are the devotees of the Supreme Lord will not certainly be the tormentors of others.

89. After propitiating Viṣṇu, the Lord of Devas, and obtaining his cherished desire he will make your own positions still more secure.

90. On hearing these words uttered by Brahmā, the Devas bowed down to him and departed in great delight.

91. Seeing him to be fully resolved in his mind and realizing that the boy had no other refuge, Lord Nārāyaṇa approached him seated on his vehicle Tārkṣya (Garuḍa) and said:

Śrī Viṣṇu said:

92. O boy of great dignity and fortune, I am delighted. O child of good holy vows, choose your boons. Desist from proceeding ahead in this penance. You are already distressed with a long drawn (austerity).

93. On hearing the nectarlike words, he opened his eyes and saw a massive column of the brilliant splendour of sapphire gems.

94. It appeared like a lake expanding over heaven and earth with full-blown clusters of blue lotuses.

95. Dhruva then saw the entire space between heaven and earth blessed with the benign glances of Goddess Lakṣmī.

96. There in front of him, Lord Kṛṣṇa clad in yellow garments was visualized by him; he had the splendour of the lightning streak in the midst of rising clouds.

97. The Garuḍa-vehicled Lord was seen by Dhruva like the sky resembling a whet-stone having the golden Meru for the testing.

98. He saw Hari clad in yellow garments like the dark blue sky embellished with the moon.

99. He prostrated before the Lord stretching himself like a long staff. He rolled and cried like a sad child seeing its father after a long time.

100-102. The Lord who had been continuously eulogized by Nārada, Sananda, Sanaka, Sanatkumāra and other Yogins, who is the most excellent one among Yogins and whose eyes resembled a wet lotus, being full of tears of kindness, raised Dhruva with his hand. The discus-bearing Hari touched his soiled limbs with his hands rendered firm by wielding the arms incessantly.

103. At the touch of the Lord of Devas, splendid flow of words issued from his mouth. Dhruva eulogized Hari thus: