ta evam utsanna-bhayā urukrame
kṛtāvanāmāḥ prayayus tri-viṣṭapam
sahasraśīrṣāpi tato garutmatā
madhor vanaṁ bhṛtya-didṛkṣayā gataḥ
maitreyaḥ uvāca — the great sage Maitreya continued; te — the demigods; evam — thus; utsanna-bhayāḥ — being freed from all fears; urukrame — unto the Supreme Personality of Godhead, whose actions are uncommon; kṛta-avanāmāḥ — they offered their obeisances; prayayuḥ — they returned; tri-viṣṭapam — to their respective heavenly planets; sahasra-śīrṣā api — also the Personality of Godhead known as Sahasraśīrṣā; tataḥ — from there; garutmatā — getting up on the back of Garuḍa; madhoḥ vanam — the forest known as Madhuvana; bhṛtya — servant; didṛkṣayā — wishing to see him; gataḥ — went.
The great sage Maitreya told Vidura: When the demigods were thus reassured by the Personality of Godhead, they were freed from all fears, and after offering their obeisances they returned to their heavenly planets. Then the Lord, who is nondifferent from the Sahasraśīrṣā incarnation, got on the back of Garuḍa, who carried Him to the Madhuvana Forest to see His servant Dhruva.
sa vai dhiyā yoga-vipāka-tīvrayā
hṛt-padma-kośe sphuritaṁ taḍit-prabham
bahiḥ-sthitaṁ tad-avasthaṁ dadarśa
saḥ — Dhruva Mahārāja; vai — also; dhiyā — by meditation; yoga-vipāka-tīvrayā — on account of mature realization of the yogic process; hṛt — the heart; padma-kośe — on the lotus of; sphuritam — manifested; taḍit-prabham — brilliant like lightning; tirohitam — having disappeared; sahasā — all of a sudden; eva — also; upalakṣya — by observing; bahiḥ-sthitam — externally situated; tat-avastham — in the same posture; dadarśa — was able to see.
The form of the Lord, which was brilliant like lightning and in which Dhruva Mahārāja, in his mature yogic process, was fully absorbed in meditation, all of a sudden disappeared. Thus Dhruva was perturbed, and his meditation broke. But as soon as he opened his eyes he saw the Supreme Personality of Godhead personally present, just as he had been seeing the Lord in his heart.
avandatāṅgaṁ vinamayya daṇḍavat
dṛgbhyāṁ prapaśyan prapibann ivārbhakaś
cumbann ivāsyena bhujair ivāśliṣan
tat-darśanena — after seeing the Lord; āgata-sādhvasaḥ — Dhruva Mahārāja, being greatly confused; kṣitau — on the ground; avandata — offered obeisances; aṅgam — his body; vinamayya — prostrating; daṇḍavat — just like a rod; dṛgbhyām — with his eyes; prapaśyan — looking upon; prapiban — drinking; iva — like; arbhakaḥ — the boy; cumban — kissing; iva — like; āsyena — with his mouth; bhujaiḥ — with his arms; iva — like; āśliṣan — embracing.
When Dhruva Mahārāja saw his Lord just in front of him, he was greatly agitated and offered Him obeisances and respect. He fell flat before Him like a rod and became absorbed in love of Godhead. Dhruva Mahārāja, in ecstasy, looked upon the Lord as if he were drinking the Lord with his eyes, kissing the lotus feet of the Lord with his mouth, and embracing the Lord with his arms.
sa taṁ vivakṣantam atad-vidaṁ harir
jñātvāsya sarvasya ca hṛdy avasthitaḥ
kṛtāñjaliṁ brahmamayena kambunā
pasparśa bālaṁ kṛpayā kapole
saḥ — the Supreme Personality of Godhead; tam — Dhruva Mahārāja; vivakṣantam — wanting to offer prayers describing His qualities; a-tat-vidam — not experienced at that; hariḥ — the Personality of Godhead; jñātvā — having understood; asya — of Dhruva Mahārāja; sarvasya — of everyone; ca — and; hṛdi — in the heart; avasthitaḥ — being situated; kṛta-añjalim — situated with folded hands; brahma-mayena — just consistent with the words of the Vedic hymns; kambunā — with His conchshell; pasparśa — touched; bālam — the boy; kṛpayā — out of causeless mercy; kapole — on the forehead.
Although Dhruva Mahārāja was a small boy, he wanted to offer prayers to the Supreme Personality of Godhead in suitable language. But because he was inexperienced, he could not adjust himself immediately. The Supreme Personality of Godhead, being situated in everyone’s heart, could understand Dhruva Mahārāja’s awkward position. Out of His causeless mercy He touched His conchshell to the forehead of Dhruva Mahārāja, who stood before Him with folded hands.
sa vai tadaiva pratipāditāṁ giraṁ
taṁ bhakti-bhāvo ’bhyagṛṇād asatvaraṁ
saḥ — Dhruva Mahārāja; vai — certainly; tadā — at that time; eva — just; pratipāditām — having attained; giram — speech; daivīm — transcendental; parijñāta — understood; para-ātma — of the Supreme Soul; nirṇayaḥ — the conclusion; tam — to the Lord; bhakti-bhāvaḥ — situated in devotional service; abhyagṛṇāt — offered prayers; asatvaram — without any hasty conclusion; pariśruta — widely known; uru-śravasam — whose fame; dhruva-kṣitiḥ — Dhruva, whose planet would not be annihilated.
At that time Dhruva Mahārāja became perfectly aware of the Vedic conclusion and understood the Absolute Truth and His relationship with all living entities. In accordance with the line of devotional service to the Supreme Lord, whose fame is widespread, Dhruva, who in the future would receive a planet which would never be annihilated, even during the time of dissolution, offered his deliberate and conclusive prayers.
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
dhruvaḥ uvāca — Dhruva Mahārāja said; yaḥ — the Supreme Lord who; antaḥ — within; praviśya — entering; mama — my; vācam — words; imām — all these; prasuptām — which are all inactive or dead; sañjīvayati — rejuvenates; akhila — universal; śakti — energy; dharaḥ — possessing; sva-dhāmnā — by His internal potency; anyān ca — other limbs also; hasta — like hands; caraṇa — legs; śravaṇa — ears; tvak — skin; ādīn — and so on; prāṇān — life force; namaḥ — let me offer my obeisances; bhagavate — unto the Supreme Personality of Godhead; puruṣāya — the Supreme Person; tubhyam — unto You.
Dhruva Mahārāja said: My dear Lord, You are all-powerful. After entering within me, You have enlivened all my sleeping senses — my hands, legs, ears, touch sensation, life force and especially my power of speech. Let me offer my respectful obeisances unto You.
ekas tvam eva bhagavann idam ātma-śaktyā
sṛṣṭvānuviśya puruṣas tad-asad-guṇeṣu
nāneva dāruṣu vibhāvasuvad vibhāsi
ekaḥ — one; tvam — you; eva — certainly; bhagavan — O my Lord; idam — this material world; ātma-śaktyā — by Your own potency; māyā-ākhyayā — of the name māyā; uru — greatly powerful; guṇayā — consisting of the modes of nature; mahat-ādi — the mahat-tattva, etc; aśeṣam — unlimited; sṛṣṭvā — after creating; anuviśya — then after entering; puruṣaḥ — the Supersoul; tat — of māyā; asat-guṇeṣu — into the temporarily manifested qualities; nānā — variously; iva — as if; dāruṣu — into pieces of wood; vibhāvasu-vat — just like fire; vibhāsi — You appear.
My Lord, You are the supreme one, but by Your different energies You appear differently in the spiritual and material worlds. You create the total energy of the material world by Your external potency, and after creation You enter within the material world as the Supersoul. You are the Supreme Person, and through the temporary modes of material nature You create varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly in different varieties.
tvad-dattayā vayunayedam acaṣṭa viśvaṁ
supta-prabuddha iva nātha bhavat-prapannaḥ
tasyāpavargya-śaraṇaṁ tava pāda-mūlaṁ
vismaryate kṛta-vidā katham ārta-bandho
tvat-dattayā — given by You; vayunayā — by knowledge; idam — this; acaṣṭa — could see; viśvam — whole universe; supta-prabuddhaḥ — a man rising from sleep; iva — like; nātha — O my Lord; bhavat-prapannaḥ — Lord Brahmā, who is surrendered unto You; tasya — his; āpavargya — of persons desiring liberation; śaraṇam — the shelter; tava — Your; pāda-mūlam — lotus feet; vismaryate — can be forgotten; kṛta-vidā — by a learned person; katham — how; ārta-bandho — O friend of the distressed.
O my master, Lord Brahmā is fully surrendered unto You. In the beginning You gave him knowledge, and thus he could see and understand the entire universe, just as a person awakens from sleep and visualizes his immediate duties. You are the only shelter of all persons who desire liberation, and You are the friend of all who are distressed. How, therefore, can a learned person who has perfect knowledge ever forget You?
nūnaṁ vimuṣṭa-matayas tava māyayā te
ye tvāṁ bhavāpyaya-vimokṣaṇam anya-hetoḥ
arcanti kalpaka-taruṁ kuṇapopabhogyam
icchanti yat sparśajaṁ niraye ’pi nṝṇām
nūnam — certainly; vimuṣṭa-matayaḥ — those who have lost their right intelligence; tava — Your; māyayā — by the influence of the illusory energy; te — they; ye — who; tvām — You; bhava — from birth; apyaya — and death; vimokṣaṇam — the cause of liberation; anya-hetoḥ — for other purposes; arcanti — worship; kalpaka-tarum — who are like the desire tree; kuṇapa — of this dead body; upabhogyam — sense gratification; icchanti — they desire; yat — that which; sparśa-jam — derived by touch sensation; niraye — in hell; api — even; nṝṇām — for persons.
Persons who worship You simply for the sense gratification of this bag of skin are certainly influenced by Your illusory energy. In spite of having You, who are like a desire tree and are the cause of liberation from birth and death, foolish persons, such as me, desire benedictions from You for sense gratification, which is available even for those who live in hellish conditions.
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
yā — that which; nirvṛtiḥ — bliss; tanu-bhṛtām — of the embodied; tava — Your; pāda-padma — lotus feet; dhyānāt — from meditating upon; bhavat-jana — from Your intimate devotees; kathā — topics; śravaṇena — by hearing; vā — or; syāt — comes into being; sā — that bliss; brahmaṇi — in the impersonal Brahman; sva-mahimani — Your own magnificence; api — even; nātha — O Lord; mā — never; bhūt — exists; kim — what to speak of; tu — then; antaka-asi — by the sword of death; lulitāt — being destroyed; patatām — of those who fall down; vimānāt — from their airplanes.
My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmānanda, wherein one thinks himself merged in the impersonal Brahman as one with the Supreme. Since brahmānanda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time.
bhaktiṁ muhuḥ pravahatāṁ tvayi me prasaṅgo
bhūyād ananta mahatām amalāśayānām
yenāñjasolbaṇam uru-vyasanaṁ bhavābdhiṁ
bhaktim — devotional service; muhuḥ — constantly; pravahatām — of those who perform; tvayi — unto You; me — my; prasaṅgaḥ — intimate association; bhūyāt — may it become; ananta — O unlimited; mahatām — of the great devotees; amala-āśayānām — whose hearts are freed from material contamination; yena — by which; añjasā — easily; ulbaṇam — terrible; uru — great; vyasanam — full of dangers; bhava-abdhim — the ocean of material existence; neṣye — I shall cross; bhavat — Your; guṇa — transcendental qualities; kathā — pastimes; amṛta — nectar, eternal; pāna — by drinking; mattaḥ — mad.
Dhruva Mahārāja continued: O unlimited Lord, kindly bless me so that I may associate with great devotees who engage in Your transcendental loving service constantly, as the waves of a river constantly flow. Such transcendental devotees are completely situated in an uncontaminated state of life. By the process of devotional service I shall surely be able to cross the nescient ocean of material existence, which is filled with the waves of blazing, firelike dangers. It will be very easy for me, for I am becoming mad to hear about Your transcendental qualities and pastimes, which are eternally existent.
te na smaranty atitarāṁ priyam īśa martyaṁ
ye cānv adaḥ suta-suhṛd-gṛha-vitta-dārāḥ
ye tv abja-nābha bhavadīya-padāravinda-
te — they; na — never; smaranti — remember; atitarām — highly; priyam — dear; īśa — O Lord; martyam — material body; ye — they who; ca — also; anu — in relationship with; adaḥ — that; suta — sons; suhṛt — friends; gṛha — home; vitta — wealth; dārāḥ — and wife; ye — those who; tu — then; abja-nābha — O Lord who have a lotus navel; bhavadīya — of Your; pada-aravinda — lotus feet; saugandhya — the fragrance; lubdha — have achieved; hṛdayeṣu — with devotees whose hearts; kṛta-prasaṅgāḥ — have association.
O Lord who have a lotus navel, if a person happens to associate with a devotee whose heart always hankers after Your lotus feet, seeking always their fragrance, he is never attached to the material body or, in a bodily relationship, to offspring, friends, home, wealth and wife, which are very, very dear to materialistic persons. Indeed, he does not care for them.
martyādibhiḥ paricitaṁ sad-asad-viśeṣam
rūpaṁ sthaviṣṭham aja te mahad-ādy-anekaṁ
nātaḥ paraṁ parama vedmi na yatra vādaḥ
tiryak — by animals; naga — trees; dvija — birds; sarīsṛpa — reptiles; deva — demigods; daitya — demons; martya-ādibhiḥ — by men, etc; paricitam — pervaded; sat-asat-viśeṣam — with varieties manifest and unmanifest; rūpam — form; sthaviṣṭham — gross universal; aja — O Unborn; te — Your; mahat-ādi — caused by the total material energy, etc; anekam — various causes; na — not; ataḥ — from this; param — transcendental; parama — O Supreme; vedmi — I know; na — not; yatra — where; vādaḥ — various arguments.
My dear Lord, O Supreme Unborn, I know that the different varieties of living entities, such as animals, trees, birds, reptiles, demigods and human beings, are spread throughout the universe, which is caused by the total material energy, and I know that they are sometimes manifest and sometimes unmanifest; but I have never experienced the supreme form I behold as I see You now. Now all kinds of methods of theorizing have come to an end.
kalpānta etad akhilaṁ jaṭhareṇa gṛhṇan
śete pumān sva-dṛg ananta-sakhas tad-aṅke
garbhe dyumān bhagavate praṇato ’smi tasmai
kalpa-ante — at the end of the millennium; etat — this universe; akhilam — all; jaṭhareṇa — within the belly; gṛhṇan — withdrawing; śete — lies down; pumān — the Supreme Person; sva-dṛk — looking upon Himself; ananta — the unlimited being Śeṣa; sakhaḥ — accompanied by; tat-aṅke — on His lap; yat — from whose; nābhi — navel; sindhu — ocean; ruha — sprouted; kāñcana — golden; loka — planet; padma — of the lotus; garbhe — on the whorl; dyumān — Lord Brahmā; bhagavate — unto the Supreme Personality of Godhead; praṇataḥ — offering obeisances; asmi — I am; tasmai — unto Him.
My dear Lord, at the end of each millennium the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu dissolves everything manifested within the universe into His belly. He lies down on the lap of Śeṣa Nāga, from His navel sprouts a golden lotus flower on a stem, and on that lotus Lord Brahmā is created. I can understand that You are the same Supreme Godhead. I therefore offer my respectful obeisances unto You.
tvaṁ nitya-mukta-pariśuddha-vibuddha ātmā
kūṭa-stha ādi-puruṣo bhagavāṁs try-adhīśaḥ
yad-buddhy-avasthitim akhaṇḍitayā sva-dṛṣṭyā
draṣṭā sthitāv adhimakho vyatirikta āsse
tvam — You; nitya — eternally; mukta — liberated; pariśuddha — uncontaminated; vibuddhaḥ — full of knowledge; ātmā — the Supreme Soul; kūṭa-sthaḥ — changeless; ādi — original; puruṣaḥ — person; bhagavān — the Lord, full with six opulences; tri-adhīśaḥ — master of the three modes; yat — whence; buddhi — of intellectual activities; avasthitim — all stages; akhaṇḍitayā — unbroken; sva-dṛṣṭyā — by transcendental vision; draṣṭā — You witness; sthitau — for maintaining (the universe); adhimakhaḥ — enjoyer of the results of all sacrifices; vyatiriktaḥ — differently; āsse — You are situated.
My Lord, by Your unbroken transcendental glance You are the supreme witness of all stages of intellectual activities. You are eternally liberated, Your existence is situated in pure goodness, and You are existent in the Supersoul without change. You are the original Personality of Godhead, full with six opulences, and You are eternally the master of the three modes of material nature. Thus, You are always different from the ordinary living entities. As Lord Viṣṇu, You maintain all the affairs of the entire universe, and yet You stand aloof and are the enjoyer of the results of all sacrifices.
yasmin viruddha-gatayo hy aniśaṁ patanti
vidyādayo vividha-śaktaya ānupūrvyāt
tad brahma viśva-bhavam ekam anantam ādyam
ānanda-mātram avikāram ahaṁ prapadye
yasmin — in whom; viruddha-gatayaḥ — of opposite character; hi — certainly; aniśam — always; patanti — are manifest; vidyā-ādayaḥ — knowledge and ignorance, etc; vividha — various; śaktayaḥ — energies; ānupūrvyāt — continually; tat — that; brahma — Brahman; viśva-bhavam — the cause of material creation; ekam — one; anantam — unlimited; ādyam — original; ānanda-mātram — simply blissful; avikāram — changeless; aham — I; prapadye — offer my obeisances.
My dear Lord, in Your impersonal manifestation of Brahman there are always two opposing elements — knowledge and ignorance. Your multi-energies are continually manifest, but the impersonal Brahman, which is undivided, original, changeless, unlimited and blissful, is the cause of the material manifestation. Because You are the same impersonal Brahman, I offer my respectful obeisances unto You.
satyāśiṣo hi bhagavaṁs tava pāda-padmam
āśīs tathānubhajataḥ puruṣārtha-mūrteḥ
apy evam arya bhagavān paripāti dīnān
vāśreva vatsakam anugraha-kātaro ’smān
satya — real; āśiṣaḥ — compared with other benedictions; hi — certainly; bhagavan — my Lord; tava — Your; pāda-padmam — lotus feet; āśīḥ — benediction; tathā — in that way; anubhajataḥ — for the devotees; puruṣa-artha — of the real goal of life; mūrteḥ — the personification; api — although; evam — thus; arya — O Lord; bhagavān — the Personality of Godhead; paripāti — maintains; dīnān — the poor in heart; vāśrā — a cow; iva — like; vatsakam — unto the calf; anugraha — to bestow mercy; kātaraḥ — eager; asmān — upon me.
My Lord, O Supreme Lord, You are the supreme personified form of all benediction. Therefore, for one who abides in Your devotional service with no other desire, worshiping Your lotus feet is better than becoming king and lording it over a kingdom. That is the benediction of worshiping Your lotus feet. To ignorant devotees like me, You are the causelessly merciful maintainer, just like a cow, who takes care of the newly born calf by supplying milk and giving it protection from attack.
athābhiṣṭuta evaṁ vai
maitreyaḥ uvāca — Maitreya said; atha — then; abhiṣṭutaḥ — being worshiped; evam — thus; vai — certainly; sat-saṅkalpena — by Dhruva Mahārāja, who had only good desires in his heart; dhī-matā — because he was very intelligent; bhṛtya-anuraktaḥ — very favorably disposed towards devotees; bhagavān — the Supreme Personality of Godhead; pratinandya — having congratulated him; idam — this; abravīt — said.
The great sage Maitreya continued: My dear Vidura, when Dhruva Mahārāja, who had good intentions in his heart, finished his prayer, the Supreme Lord, the Personality of Godhead, who is very kind to His devotees and servants, congratulated him, speaking as follows.
vedāhaṁ te vyavasitaṁ
tat prayacchāmi bhadraṁ te
durāpam api suvrata
śrī-bhagavān uvāca — the Personality of Godhead said; veda — know; aham — I; te — your; vyavasitam — determination; hṛdi — within the heart; rājanya-bālaka — O son of the King; tat — that; prayacchāmi — I shall give you; bhadram — all good fortune; te — unto you; durāpam — although it is very difficult to obtain; api — in spite of; su-vrata — one who has taken a pious vow.
The Personality of Godhead said: My dear Dhruva, son of the King, you have executed pious vows, and I also know the desire within your heart. Although your desire is very ambitious and very difficult to fulfill, I shall favor you with its fulfillment. All good fortune unto you.
nānyair adhiṣṭhitaṁ bhadra
yad bhrājiṣṇu dhruva-kṣiti
jyotiṣāṁ cakram āhitam
meḍhyāṁ go-cakravat sthāsnu
dharmo ’gniḥ kaśyapaḥ śukro
munayo ye vanaukasaḥ
bhramanto yat satārakāḥ
na — never; anyaiḥ — by others; adhiṣṭhitam — was ruled; bhadra — My good boy; yat — which; bhrājiṣṇu — brightly glowing; dhruva-kṣiti — the land known as Dhruvaloka; yatra — where; graha — planets; ṛkṣa — constellations; tārāṇām — and stars; jyotiṣām — by luminaries; cakram — encirclement; āhitam — is done; meḍhyām — around a central pole; go — of bulls; cakra — a multitude; vat — like; sthāsnu — stationary; parastāt — beyond; kalpa — a day of Brahmā (millennium); vāsinām — those who live; dharmaḥ — Dharma; agniḥ — Agni; kaśyapaḥ — Kaśyapa; śukraḥ — Śukra; munayaḥ — great sages; ye — all of them who; vana-okasaḥ — living in the forest; caranti — move; dakṣiṇī-kṛtya — keeping it to their right; bhramantaḥ — circumambulating; yat — which planet; satārakāḥ — with all the stars.
The Supreme Personality of Godhead continued: My dear Dhruva, I shall award you the glowing planet known as the polestar, which will continue to exist even after the dissolution at the end of the millennium. No one has ever ruled this planet, which is surrounded by all the solar systems, planets and stars. All the luminaries in the sky circumambulate this planet, just as bulls tread around a central pole for the purpose of crushing grains. Keeping the polestar to their right, all the stars inhabited by the great sages like Dharma, Agni, Kaśyapa and Śukra circumambulate this planet, which continues to exist even after the dissolution of all others.
prasthite tu vanaṁ pitrā
dattvā gāṁ dharma-saṁśrayaḥ
prasthite — after departure; tu — but; vanam — to the forest; pitrā — by your father; dattvā — awarding; gām — the whole world; dharma-saṁśrayaḥ — under the protection of piety; ṣaṭ-triṁśat — thirty-six; varṣa — years; sāhasram — one thousand; rakṣitā — you will rule; avyāhata — without decay; indriyaḥ — the power of the senses.
After your father goes to the forest and awards you the rule of his kingdom, you will rule continuously the entire world for thirty-six thousand years, and all your senses will continue to be as strong as they are now. You will never become old.
tvad-bhrātary uttame naṣṭe
mṛgayāyāṁ tu tan-manāḥ
anveṣantī vanaṁ mātā
dāvāgniṁ sā pravekṣyati
tvat — your; bhrātari — brother; uttame — Uttama; naṣṭe — being killed; mṛgayāyām — in hunting; tu — then; tat-manāḥ — being too afflicted; anveṣantī — while searching out; vanam — in the forest; mātā — the mother; dāva-agnim — in the forest fire; sā — she; pravekṣyati — will enter.
The Lord continued: Sometime in the future your brother, Uttama, will go hunting in the forest, and while absorbed in hunting, he will be killed. Your stepmother, Suruci, being maddened upon the death of her son, will go to search him out in the forest, but she will be devoured by a forest fire.
iṣṭvā māṁ yajña-hṛdayaṁ
bhuktvā cehāśiṣaḥ satyā
ante māṁ saṁsmariṣyasi
iṣṭvā — after worshiping; mām — Me; yajña-hṛdayam — the heart of all sacrifices; yajñaiḥ — by great sacrifices; puṣkala-dakṣiṇaiḥ — comprehending distribution of great charities; bhuktvā — after enjoying; ca — also; iha — within this world; āśiṣaḥ — blessings; satyāḥ — true; ante — at the end; mām — Me; saṁsmariṣyasi — you will be able to remember.
The Lord continued: I am the heart of all sacrifices. You will be able to perform many great sacrifices and also give great charities. In this way you will be able to enjoy the blessings of material happiness in this life, and at the time of your death you will be able to remember Me.
tato gantāsi mat-sthānaṁ
upariṣṭād ṛṣibhyas tvaṁ
yato nāvartate gataḥ
tataḥ — thereafter; gantā asi — you will go; mat-sthānam — to My abode; sarva-loka — by all planetary systems; namaḥ-kṛtam — offered obeisances; upariṣṭāt — situated higher; ṛṣibhyaḥ — than the planetary systems of the ṛṣis; tvam — you; yataḥ — wherefrom; na — never; āvartate — will come back; gataḥ — having gone there.
The Personality of Godhead continued: My dear Dhruva, after your material life in this body, you will go to My planet, which is always offered obeisances by the residents of all other planetary systems. It is situated above the planets of the seven ṛṣis, and having gone there you will never have to come back again to this material world.
ity arcitaḥ sa bhagavān
bālasya paśyato dhāma
svam agād garuḍa-dhvajaḥ
maitreyaḥ uvāca — the great sage Maitreya continued to speak; iti — thus; arcitaḥ — being honored and worshiped; saḥ — the Supreme Lord; bhagavān — the Personality of Godhead; atidiśya — after offering; ātmanaḥ — His personal; padam — residence; bālasya — while the boy; paśyataḥ — was looking on; dhāma — to His abode; svam — own; agāt — He returned; garuḍa-dhvajaḥ — Lord Viṣṇu, whose flag bears the emblem of Garuḍa.
The great sage Maitreya said: After being worshiped and honored by the boy [Dhruva Mahārāja], and after offering him His abode, Lord Viṣṇu, on the back of Garuḍa, returned to His abode as Dhruva Mahārāja looked on.
so ’pi saṅkalpajaṁ viṣṇoḥ
nātiprīto ’bhyagāt puram
saḥ — he (Dhruva Mahārāja); api — although; saṅkalpa-jam — the desired result; viṣṇoḥ — of Lord Viṣṇu; pāda-sevā — by serving the lotus feet; upasāditam — obtained; prāpya — having achieved; saṅkalpa — of his determination; nirvāṇam — the satisfaction; na — not; atiprītaḥ — very much pleased; abhyagāt — he returned; puram — to his home.
Despite having achieved the desired result of his determination by worshiping the lotus feet of the Lord, Dhruva Mahārāja was not very pleased. Thus he returned to his home.
sudurlabhaṁ yat paramaṁ padaṁ harer
labdhvāpy asiddhārtham ivaika-janmanā
kathaṁ svam ātmānam amanyatārtha-vit
viduraḥ uvāca — Vidura continued to inquire; sudurlabham — very rare; yat — that which; paramam — is the supreme; padam — situation; hareḥ — of the Supreme Personality of Godhead; māyā-vinaḥ — very affectionate; tat — His; caraṇa — lotus feet; arcana — by worshiping; arjitam — achieved; labdhvā — having attained; api — although; asiddha-artham — not fulfilled; iva — as if; eka-janmanā — in the duration of one life; katham — why; svam — own; ātmānam — heart; amanyata — he felt; artha-vit — being very wise.
Śrī Vidura inquired: My dear brāhmaṇa, the abode of the Lord is very difficult to attain. It can be attained only by pure devotional service, which alone pleases the most affectionate, merciful Lord. Dhruva Mahārāja achieved this position even in one life, and he was very wise and conscientious. Why, then, was he not very pleased?
mātuḥ sapatnyā vāg-bāṇair
hṛdi viddhas tu tān smaran
naicchan mukti-pater muktiṁ
tasmāt tāpam upeyivān
maitreyaḥ uvāca — the great sage Maitreya replied; mātuḥ — of his mother; sa-patnyāḥ — of the co-wife; vāk-bāṇaiḥ — by the arrows of harsh words; hṛdi — in the heart; viddhaḥ — pierced; tu — then; tān — all of them; smaran — remembering; na — not; aicchat — desired; mukti-pateḥ — from the Lord, whose lotus feet give liberation; muktim — salvation; tasmāt — therefore; tāpam — grief; upeyivān — he suffered.
Maitreya answered: Dhruva Mahārāja’s heart, which was pierced by the arrows of the harsh words of his stepmother, was greatly aggrieved, and thus when he fixed upon his goal of life he did not forget her misbehavior. He did not demand actual liberation from this material world, but at the end of his devotional service, when the Supreme Personality of Godhead appeared before him, he was simply ashamed of the material demands he had in his mind.
samādhinā naika-bhavena yat padaṁ
viduḥ sanandādaya ūrdhva-retasaḥ
māsair ahaṁ ṣaḍbhir amuṣya pādayoś
chāyām upetyāpagataḥ pṛthaṅ-matiḥ
dhruvaḥ uvāca — Dhruva Mahārāja said; samādhinā — by practicing yoga in trance; na — never; eka-bhavena — by one birth; yat — which; padam — position; viduḥ — understood; sananda-ādayaḥ — the four brahmacārīs headed by Sanandana; ūrdhva-retasaḥ — infallible celibates; māsaiḥ — within months; aham — I; ṣaḍbhiḥ — six; amuṣya — of Him; pādayoḥ — of the lotus feet; chāyām — shelter; upetya — achieving; apagataḥ — fell down; pṛthak-matiḥ — my mind fixed on things other than the Lord.
Dhruva Mahārāja thought to himself: To endeavor to be situated in the shade of the lotus feet of the Lord is not an ordinary task, because even the great brahmacārīs headed by Sanandana, who practiced aṣṭāṅga-yoga in trance, attained the shelter of the Lord’s lotus feet only after many, many births. Within six months I achieved the same result, yet due to my thinking differently from the Lord, I fell down from my position.
aho bata mamānātmyaṁ
gatvā yāce yad antavat
aho — oh; bata — alas; mama — my; anātmyam — bodily consciousness; manda-bhāgyasya — of the unfortunate; paśyata — just see; bhava — material existence; chidaḥ — of the Lord, who can cut off; pāda-mūlam — the lotus feet; gatvā — having approached; yāce — I prayed for; yat — that which; anta-vat — perishable.
Alas, just look at me! I am so unfortunate. I approached the lotus feet of the Supreme Personality of Godhead, who can immediately cut the chain of the repetition of birth and death, but still, out of my foolishness, I prayed for things which are perishable.
matir vidūṣitā devaiḥ
yo nārada-vacas tathyaṁ
matiḥ — intelligence; vidūṣitā — contaminated; devaiḥ — by the demigods; patadbhiḥ — who will fall down; asahiṣṇubhiḥ — intolerant; yaḥ — I who; nārada — of the great sage Nārada; vacaḥ — of the instructions; tathyam — the truth; na — not; agrāhiṣam — could accept; asat-tamaḥ — the most wretched.
Since all the demigods who are situated in the higher planetary system will have to come down again, they are all envious of my being elevated to Vaikuṇṭhaloka by devotional service. These intolerant demigods have dissipated my intelligence, and only for this reason could I not accept the genuine benediction of the instructions of Sage Nārada.
daivīṁ māyām upāśritya
prasupta iva bhinna-dṛk
tapye dvitīye ’py asati
daivīm — of the Personality of Godhead; māyām — the illusory energy; upāśritya — taking shelter of; prasuptaḥ — dreaming while asleep; iva — like; bhinna-dṛk — having separated vision; tapye — I lamented; dvitīye — in the illusory energy; api — although; asati — temporary; bhrātṛ — brother; bhrātṛvya — enemy; hṛt — within the heart; rujā — by lamentation.
Dhruva Mahārāja lamented: I was under the influence of the illusory energy; being ignorant of the actual facts, I was sleeping on her lap. Under a vision of duality, I saw my brother as my enemy, and falsely I lamented within my heart, thinking, “They are my enemies.”
mayaitat prārthitaṁ vyarthaṁ
bhava-cchidam ayāce ’haṁ
mayā — by me; etat — this; prārthitam — prayed for; vyartham — uselessly; cikitsā — treatment; iva — like; gata — has ended; āyuṣi — for one whose life; prasādya — after satisfying; jagat-ātmānam — the soul of the universe; tapasā — by austerity; duṣprasādanam — who is very difficult to satisfy; bhava-chidam — the Personality of Godhead, who can cut the chain of birth and death; ayāce — prayed for; aham — I; bhavam — repetition of birth and death; bhāgya — fortune; vivarjitaḥ — being without.
It is very difficult to satisfy the Supreme Personality of Godhead, but in my case, although I have satisfied the Supersoul of the whole universe, I have prayed only for useless things. My activities were exactly like treatment given to a person who is already dead. Just see how unfortunate I am, for in spite of meeting the Supreme Lord, who can cut one’s link with birth and death, I have prayed for the same conditions again.
svārājyaṁ yacchato mauḍhyān
māno me bhikṣito bata
svārājyam — His devotional service; yacchataḥ — from the Lord, who was willing to offer; mauḍhyāt — by foolishness; mānaḥ — material prosperity; me — by me; bhikṣitaḥ — was asked for; bata — alas; īśvarāt — from a great emperor; kṣīṇa — reduced; puṇyena — whose pious activities; phalī-kārān — broken particles of husked rice; iva — like; adhanaḥ — a poor man.
Because of my state of complete foolishness and paucity of pious activities, although the Lord offered me His personal service, I wanted material name, fame and prosperity. My case is just like that of the poor man who, when he satisfied a great emperor who wanted to give him anything he might ask, out of ignorance asked only a few broken grains of husked rice.
na vai mukundasya padāravindayo
rajo-juṣas tāta bhavādṛśā janāḥ
vāñchanti tad-dāsyam ṛte ’rtham ātmano
maitreyaḥ uvāca — the great sage Maitreya continued; na — never; vai — certainly; mukundasya — of the Lord, who can give liberation; pada-aravindayoḥ — of the lotus feet; rajaḥ-juṣaḥ — persons who are eager to taste the dust; tāta — my dear Vidura; bhavādṛśāḥ — like yourself; janāḥ — persons; vāñchanti — desire; tat — His; dāsyam — servitorship; ṛte — without; artham — interest; ātmanaḥ — for themselves; yadṛcchayā — automatically; labdha — by what is achieved; manaḥ-samṛddhayaḥ — considering themselves very rich.
The great sage Maitreya continued: My dear Vidura, persons like you, who are pure devotees of the lotus feet of Mukunda [the Supreme Personality of Godhead, who can offer liberation] and who are always attached to the honey of His lotus feet, are always satisfied in serving at the lotus feet of the Lord. In any condition of life, such persons remain satisfied, and thus they never ask the Lord for material prosperity.
rājā na śraddadhe bhadram
abhadrasya kuto mama
ākarṇya — having heard; ātma-jam — his son; āyāntam — coming back; samparetya — after dying; yathā — as if; āgatam — coming back; rājā — King Uttānapāda; na — did not; śraddadhe — have any confidence; bhadram — good fortune; abhadrasya — of the impious; kutaḥ — whence; mama — my.
When King Uttānapāda heard that his son Dhruva was coming back home, as if coming back to life after death, he could not put his faith in this message, for he was doubtful of how it could happen. He considered himself the most wretched, and therefore he thought that it was not possible for him to attain such good fortune.
śraddhāya vākyaṁ devarṣer
hāraṁ prādān mahā-dhanam
śraddhāya — keeping faith; vākyam — in the words; devarṣeḥ — of the great sage Nārada; harṣa-vegena — by great satisfaction; dharṣitaḥ — overwhelmed; vārtā-hartuḥ — with the messenger who brought the news; atiprītaḥ — being very satisfied; hāram — a pearl necklace; prādāt — offered; mahā-dhanam — very valuable.
Although he could not believe the words of the messenger, he had full faith in the word of the great sage Nārada. Thus he was greatly overwhelmed by the news, and he immediately offered the messenger a highly valuable necklace in great satisfaction.
sad-aśvaṁ ratham āruhya
brāhmaṇaiḥ kula-vṛddhaiś ca
niścakrāma purāt tūrṇam
sat-aśvam — drawn by very fine horses; ratham — chariot; āruhya — getting on; kārtasvara-pariṣkṛtam — bedecked with golden filigree; brāhmaṇaiḥ — with brāhmaṇas; kula-vṛddhaiḥ — along with elderly personalities of the family; ca — also; paryastaḥ — being surrounded; amātya — by officers and ministers; bandhubhiḥ — and friends; śaṅkha — of conchshells; dundubhi — and kettledrums; nādena — with the sound; brahma-ghoṣeṇa — by the chanting of Vedic mantras; veṇubhiḥ — by flutes; niścakrāma — he came out; purāt — from the city; tūrṇam — with great haste; ātma-ja — son; abhīkṣaṇa — to see; utsukaḥ — very eager.
Then King Uttānapāda, being very eager to see the face of his lost son, mounted a chariot drawn by excellent horses and bedecked with golden filigree. Taking with him many learned brāhmaṇas, all the elderly personalities of his family, his officers, his ministers and his immediate friends, he immediately left the city. As he proceeded in this parade, there were auspicious sounds of conchshells, kettledrums, flutes, and the chanting of Vedic mantras to indicate all good fortune.
sunītiḥ suruciś cāsya
āruhya śibikāṁ sārdham
sunītiḥ — Queen Sunīti; suruciḥ — Queen Suruci; ca — also; asya — of the King; mahiṣyau — queens; rukma-bhūṣite — being decorated with golden ornaments; āruhya — getting on; śibikām — a palanquin; sārdham — along with; uttamena — the King’s other son, Uttama; abhijagmatuḥ — all proceeded along.
Both the queens of King Uttānapāda, namely Sunīti and Suruci, along with his other son, Uttama, appeared in the procession. The queens were seated on a palanquin.
āyāntaṁ tarasā rathāt
avaruhya nṛpas tūrṇam
parirebhe ’ṅgajaṁ dorbhyāṁ
tam — him (Dhruva Mahārāja); dṛṣṭvā — having seen; upavana — the small forest; abhyāśe — near; āyāntam — returning; tarasā — with great haste; rathāt — from the chariot; avaruhya — got down; nṛpaḥ — the King; tūrṇam — immediately; āsādya — coming near; prema — with love; vihvalaḥ — overwhelmed; parirebhe — he embraced; aṅga-jam — his son; dorbhyām — with his arms; dīrgha — for a long time; utkaṇṭha — anxious; manāḥ — the King, whose mind; śvasan — breathing heavily; viṣvaksena — of the Lord; aṅghri — by the lotus feet; saṁsparśa — being touched; hata — were destroyed; aśeṣa — unlimited; agha — material contamination; bandhanam — whose bondage.
Upon seeing Dhruva Mahārāja approaching the neighboring small forest, King Uttānapāda with great haste got down from his chariot. He had been very anxious for a long time to see his son Dhruva, and therefore with great love and affection he went forward to embrace his long-lost boy. Breathing very heavily, the King embraced him with both arms. But Dhruva Mahārāja was not the same as before; he was completely sanctified by spiritual advancement due to having been touched by the lotus feet of the Supreme Personality of Godhead.
athājighran muhur mūrdhni
snāpayām āsa tanayaṁ
atha — thereupon; ājighran — smelling; muhuḥ — again and again; mūrdhni — on the head; śītaiḥ — cold; nayana — of his eyes; vāribhiḥ — with the water; snāpayām āsa — he bathed; tanayam — son; jāta — fulfilled; uddāma — great; manaḥ-rathaḥ — his desire.
Reunion with Dhruva Mahārāja fulfilled King Uttānapāda’s long-cherished desire, and for this reason he smelled Dhruva’s head again and again and bathed him with torrents of very cold tears.
abhivandya pituḥ pādāv
nanāma mātarau śīrṣṇā
abhivandya — worshiping; pituḥ — of his father; pādau — the feet; āśīrbhiḥ — with benedictions; ca — and; abhimantritaḥ — was addressed; nanāma — he bowed; mātarau — to his two mothers; śīrṣṇā — with his head; sat-kṛtaḥ — was honored; sat-jana — of the nobles; agraṇīḥ — the foremost.
Then Dhruva Mahārāja, the foremost of all nobles, first of all offered his obeisances at the feet of his father and was honored by his father with various questions. He then bowed his head at the feet of his two mothers.
surucis taṁ samutthāpya
suruciḥ — Queen Suruci; tam — him; samutthāpya — having picked up; pāda-avanatam — fallen at her feet; arbhakam — the innocent boy; pariṣvajya — embracing; āha — she said; jīva — may you live long; iti — thus; bāṣpa — with tears; gadgadayā — choked up; girā — with words.
Suruci, the younger mother of Dhruva Mahārāja, seeing that the innocent boy had fallen at her feet, immediately picked him up, embracing him with her hands, and with tears of feeling she blessed him with the words “My dear boy, long may you live!”
yasya prasanno bhagavān
guṇair maitry-ādibhir hariḥ
tasmai namanti bhūtāni
nimnam āpa iva svayam
yasya — anyone with whom; prasannaḥ — is pleased; bhagavān — the Personality of Godhead; guṇaiḥ — by qualities; maitrī-ādibhiḥ — by friendship, etc; hariḥ — Lord Hari; tasmai — unto him; namanti — offer respect; bhūtāni — all living entities; nimnam — to low ground; āpaḥ — water; iva — just as; svayam — automatically.
Unto one who has transcendental qualities due to friendly behavior with the Supreme Personality of Godhead, all living entities offer honor, just as water automatically flows down by nature.
uttamaś ca dhruvaś cobhāv
asraughaṁ muhur ūhatuḥ
uttamaḥ ca — also Uttama; dhruvaḥ ca — Dhruva also; ubhau — both; anyonyam — one another; prema-vihvalau — being overwhelmed with affection; aṅga-saṅgāt — by embracing; utpulakau — their hair stood up; asra — of tears; ogham — torrents; muhuḥ — again and again; ūhatuḥ — they exchanged.
The two brothers Uttama and Dhruva Mahārāja also exchanged their tears. They were overwhelmed by the ecstasy of love and affection, and when they embraced one another, the hair on their bodies stood up.
sunītir asya jananī
prāṇebhyo ’pi priyaṁ sutam
upaguhya jahāv ādhiṁ
sunītiḥ — Sunīti, the real mother of Dhruva Mahārāja; asya — his; jananī — mother; prāṇebhyaḥ — more than life air; api — even; priyam — dear; sutam — son; upaguhya — embracing; jahau — gave up; ādhim — all grief; tat-aṅga — his body; sparśa — touching; nirvṛtā — being satisfied.
Sunīti, the real mother of Dhruva Mahārāja, embraced the tender body of her son, who was dearer to her than her own life, and thus forgot all material grief, for she was very pleased.
payaḥ stanābhyāṁ susrāva
netra-jaiḥ salilaiḥ śivaiḥ
vīra vīra-suvo muhuḥ
payaḥ — milk; stanābhyām — from both breasts; susrāva — began to flow down; netra-jaiḥ — from the eyes; salilaiḥ — by tears; śivaiḥ — auspicious; tadā — at that time; abhiṣicyamānābhyām — being wetted; vīra — my dear Vidura; vīra-suvaḥ — of the mother who gave birth to a hero; muhuḥ — constantly.
My dear Vidura, Sunīti was the mother of a great hero. Her tears, together with the milk flowing from her breasts, wet the whole body of Dhruva Mahārāja. This was a great, auspicious sign.
tāṁ śaśaṁsur janā rājñīṁ
diṣṭyā te putra ārti-hā
pratilabdhaś ciraṁ naṣṭo
rakṣitā maṇḍalaṁ bhuvaḥ
tām — unto Queen Sunīti; śaśaṁsuḥ — offered praise; janāḥ — the people in general; rājñīm — unto the Queen; diṣṭyā — by fortune; te — your; putraḥ — son; ārti-hā — will vanquish all your pains; pratilabdhaḥ — now returned; ciram — since a long time; naṣṭaḥ — lost; rakṣitā — will protect; maṇḍalam — the globe; bhuvaḥ — earthly.
The residents of the palace praised the Queen: Dear Queen, your beloved son was lost a long time ago, and it is your great fortune that he now has come back. It appears, therefore, that your son will be able to protect you for a very long time and will put an end to all your material pangs.
abhyarcitas tvayā nūnaṁ
mṛtyuṁ jigyuḥ sudurjayam
abhyarcitaḥ — worshiped; tvayā — by you; nūnam — however; bhagavān — the Supreme Personality of Godhead; praṇata-ārti-hā — who can deliver His devotees from the greatest danger; yat — whom; anudhyāyinaḥ — constantly meditating upon; dhīrāḥ — great saintly persons; mṛtyum — death; jigyuḥ — conquered; sudurjayam — which is very, very difficult to overcome.
Dear Queen, you must have worshiped the Supreme Personality of Godhead, who delivers His devotees from the greatest danger. Persons who constantly meditate upon Him surpass the course of birth and death. This perfection is very difficult to achieve.
lālyamānaṁ janair evaṁ
dhruvaṁ sabhrātaraṁ nṛpaḥ
āropya kariṇīṁ hṛṣṭaḥ
stūyamāno ’viśat puram
lālyamānam — being thus praised; janaiḥ — by the people in general; evam — thus; dhruvam — Mahārāja Dhruva; sa-bhrātaram — with his brother; nṛpaḥ — the King; āropya — placing; kariṇīm — on the back of a she-elephant; hṛṣṭaḥ — being so pleased; stūyamānaḥ — and being so praised; aviśat — returned; puram — to his capital.
The sage Maitreya continued: My dear Vidura, when everyone was thus praising Dhruva Mahārāja, the King was very happy, and he had Dhruva and his brother seated on the back of a she-elephant. Thus he returned to his capital, where he was praised by all classes of men.
pūga-potaiś ca tad-vidhaiḥ
tatra tatra — here and there; upasaṅkḷptaiḥ — set up; lasat — brilliant; makara — shark-shaped; toraṇaiḥ — with arched gateways; sa-vṛndaiḥ — with bunches of fruits and flowers; kadalī — of banana trees; stambhaiḥ — with columns; pūga-potaiḥ — with young betel-nut trees; ca — also; tat-vidhaiḥ — of that kind.
The whole city was decorated with columns of banana trees containing bunches of fruits and flowers, and betel-nut trees with leaves and branches were seen here and there. There were also many gates set up which were structured to give the appearance of sharks.
apāṁ kumbhaiḥ sadīpakaiḥ
cūta-pallava — with mango leaves; vāsaḥ — cloth; srak — flower garlands; muktā-dāma — strings of pearls; vilambibhiḥ — hanging; upaskṛtam — decorated; prati-dvāram — at every gate; apām — full of water; kumbhaiḥ — with waterpots; sa-dīpakaiḥ — with burning lamps.
At each and every gate there were burning lamps and big waterpots decorated with differently colored cloth, strings of pearls, flower garlands and hanging mango leaves.
sarvato ’laṅkṛtaṁ śrīmad-
prākāraiḥ — with surrounding walls; gopura — city gates; āgāraiḥ — with houses; śātakumbha — golden; paricchadaiḥ — with ornamental work; sarvataḥ — on all sides; alaṅkṛtam — decorated; śrīmat — valuable, beautiful; vimāna — airplanes; śikhara — domes; dyubhiḥ — glittering.
In the capital city there were many palaces, city gates and surrounding walls, which were already very, very beautiful, and on this occasion all of them were decorated with golden ornaments. The domes of the city palaces glittered, as did the domes of the beautiful airplanes which hovered over the city.
taṇḍulair balibhir yutam
mṛṣṭa — fully cleansed; catvara — quadrangles; rathyā — highways; aṭṭa — raised sitting places; mārgam — lanes; candana — with sandalwood; carcitam — sprinkled; lāja — with fried rice; akṣataiḥ — and barley; puṣpa — with flowers; phalaiḥ — and fruits; taṇḍulaiḥ — with rice; balibhiḥ — auspicious presentations; yutam — provided with.
All the quadrangles, lanes and streets in the city, and the raised sitting places at the crossings, were thoroughly cleansed and sprinkled with sandalwood water; and auspicious grains such as rice and barley, and flowers, fruits and many other auspicious presentations, were scattered all over the city.
dhruvāya pathi dṛṣṭāya
tatra tatra pura-striyaḥ
vātsalyād āśiṣaḥ satīḥ
prāviśad bhavanaṁ pituḥ
dhruvāya — on Dhruva; pathi — on the road; dṛṣṭāya — seen; tatra tatra — here and there; pura-striyaḥ — household ladies; siddhārtha — white mustard seed; akṣata — barley; dadhi — curd; ambu — water; dūrvā — newly grown grass; puṣpa — flowers; phalāni — fruits; ca — also; upajahruḥ — they showered; prayuñjānāḥ — uttering; vātsalyāt — out of affection; āśiṣaḥ — blessings; satīḥ — gentle ladies; śṛṇvan — hearing; tat — their; valgu — very pleasing; gītāni — songs; prāviśat — he entered; bhavanam — the palace; pituḥ — of his father.
Thus as Dhruva Mahārāja passed on the road, from every place in the neighborhood all the gentle household ladies assembled to see him, and out of maternal affection they offered their blessings, showering him with white mustard seed, barley, curd, water, newly grown grass, fruits and flowers. In this way Dhruva Mahārāja, while hearing the pleasing songs sung by the ladies, entered the palace of his father.
sa tasmin bhavanottame
lālito nitarāṁ pitrā
nyavasad divi devavat
mahā-maṇi — greatly valuable jewels; vrāta — groups of; maye — bedecked with; saḥ — he (Dhruva Mahārāja); tasmin — in that; bhavana-uttame — brilliant house; lālitaḥ — being raised; nitarām — always; pitrā — by the father; nyavasat — lived there; divi — in the higher planetary systems; deva-vat — like the demigods.
Dhruva Mahārāja thereafter lived in his father’s palace, which had walls bedecked with highly valuable jewels. His affectionate father took particular care of him, and he dwelled in that house just as the demigods live in their palaces in the higher planetary systems.
yatra raukmā upaskarāḥ
payaḥ — milk; phena — foam; nibhāḥ — like; śayyāḥ — bedding; dāntāḥ — made of ivory; rukma — golden; paricchadāḥ — with embellishments; āsanāni — sitting places; mahā-arhāṇi — very valuable; yatra — where; raukmāḥ — golden; upaskarāḥ — furniture.
The bedding in the palace was as white as the foam of milk and was very soft. The bedsteads were made of ivory with embellishments of gold, and the chairs, benches and other sitting places and furniture were made of gold.
yatra — where; sphaṭika — made of marble; kuḍyeṣu — on walls; mahā-mārakateṣu — bedecked with valuable jewels like sapphires; ca — also; maṇi-pradīpāḥ — lamps made of jewels; ābhānti — shone; lalanā — female figures; ratna — made of jewels; saṁyutāḥ — held by.
The palace of the King was surrounded by walls made of marble with many engravings made of valuable jewels like sapphires, which depicted beautiful women with shining jewel lamps in their hands.
udyānāni ca ramyāṇi
udyānāni — gardens; ca — also; ramyāṇi — very beautiful; vicitraiḥ — various; amara-drumaiḥ — with trees brought from the heavenly planets; kūjat — singing; vihaṅga — of birds; mithunaiḥ — with pairs; gāyat — humming; matta — mad; madhu-vrataiḥ — with bumblebees.
The King’s residence was surrounded by gardens wherein there were varieties of trees brought from the heavenly planets. In those trees there were pairs of sweetly singing birds and almost-mad bumblebees, which made a very relishable buzzing sound.
vāpyaḥ — lakes; vaidūrya — emerald; sopānāḥ — with staircases; padma — lotuses; utpala — blue lotuses; kumut-vatīḥ — full of lilies; haṁsa — swans; kāraṇḍava — and ducks; kulaiḥ — by flocks of; juṣṭāḥ — inhabited; cakrāhva — by cakravākas (geese); sārasaiḥ — and by cranes.
There were emerald staircases which led to lakes full of variously colored lotus flowers and lilies, and swans, kāraṇḍavas, cakravākas, cranes and similar other valuable birds were visible in those lakes.
prabhāvaṁ tanayasya tam
prapede vismayaṁ param
uttānapādaḥ — King Uttānapāda; rāja-ṛṣiḥ — great saintly king; prabhāvam — influence; tanayasya — of his son; tam — that; śrutvā — hearing; dṛṣṭvā — seeing; adbhuta — wonderful; tamam — in the superlative degree; prapede — happily felt; vismayam — wonder; param — supreme.
The saintly King Uttānapāda, hearing of the glorious deeds of Dhruva Mahārāja and personally seeing also how influential and great he was, felt very satisfied, for Dhruva’s activities were wonderful to the supreme degree.
vīkṣyoḍha-vayasaṁ taṁ ca
prakṛtīnāṁ ca sammatam
dhruvaṁ cakre bhuvaḥ patim
vīkṣya — after seeing; ūḍha-vayasam — mature in age; tam — Dhruva; ca — and; prakṛtīnām — by the ministers; ca — also; sammatam — approved of; anurakta — beloved; prajam — by his subjects; rājā — the King; dhruvam — Dhruva Mahārāja; cakre — made; bhuvaḥ — of the earth; patim — master.
When, after concentration, King Uttānapāda saw that Dhruva Mahārāja was suitably mature to take charge of the kingdom and that his ministers were agreeable and the citizens were also very fond of him, he enthroned Dhruva as emperor of this planet.
ātmānaṁ ca pravayasam
vanaṁ viraktaḥ prātiṣṭhad
vimṛśann ātmano gatim
ātmānam — himself; ca — also; pravayasam — advanced in age; ākalayya — considering; viśāmpatiḥ — King Uttānapāda; vanam — to the forest; viraktaḥ — detached; prātiṣṭhat — departed; vimṛśan — deliberating on; ātmanaḥ — of the self; gatim — salvation.
After considering his advanced age and deliberating on the welfare of his spiritual self, King Uttānapāda detached himself from worldly affairs and entered the forest.