sanakādyā nāradaś ca
ṛbhur haṁso ’ruṇir yatiḥ
naite gṛhān brahma-sutā
hy āvasann ūrdhva-retasaḥ
maitreyaḥ uvāca — Maitreya said; sanaka-ādyāḥ — those headed by Sanaka; nāradaḥ — Nārada; ca — and; ṛbhuḥ — Ṛbhu; haṁsaḥ — Haṁsa; aruṇiḥ — Aruṇi; yatiḥ — Yati; na — not; ete — all these; gṛhān — at home; brahma-sutāḥ — sons of Brahmā; hi — certainly; āvasan — did live; ūrdhva-retasaḥ — unadulterated celibates.
The great sage Maitreya said: The four great Kumāra sages headed by Sanaka, as well as Nārada, Ṛbhu, Haṁsa, Aruṇi and Yati, all sons of Brahmā, did not live at home, but became ūrdhva-retā, or naiṣṭhika-brahmacārīs, unadulterated celibates.
dambhaṁ māyāṁ ca śatru-han
asūta mithunaṁ tat tu
nirṛtir jagṛhe ’prajaḥ
mṛṣā — Mṛṣā; adharmasya — of Irreligion; bhāryā — wife; āsīt — was; dambham — Bluffing; māyām — Cheating; ca — and; śatru-han — O slayer of enemies; asūta — produced; mithunam — combination; tat — that; tu — but; nirṛtiḥ — Nirṛti; jagṛhe — took; aprajaḥ — being childless.
Another son of Lord Brahmā was Irreligion, whose wife’s name was Falsity. From their combination were born two demons named Dambha, or Bluffing, and Māyā, or Cheating. These two demons were taken by a demon named Nirṛti, who had no children.
tayoḥ samabhaval lobho
nikṛtiś ca mahā-mate
tābhyāṁ krodhaś ca hiṁsā ca
yad duruktiḥ svasā kaliḥ
tayoḥ — those two; samabhavat — were born; lobhaḥ — Greed; nikṛtiḥ — Cunning; ca — and; mahā-mate — O great soul; tābhyām — from both of them; krodhaḥ — Anger; ca — and; hiṁsā — Envy; ca — and; yat — from both of whom; duruktiḥ — Harsh Speech; svasā — sister; kaliḥ — Kali.
Maitreya told Vidura: O great soul, from Dambha and Māyā were born Greed and Nikṛti, or Cunning. From their combination came children named Krodha [Anger] and Hiṁsā [Envy], and from their combination were born Kali and his sister Durukti (Harsh Speech).
duruktau kalir ādhatta
bhayaṁ mṛtyuṁ ca sattama
tayoś ca mithunaṁ jajñe
yātanā nirayas tathā
duruktau — in Durukti; kaliḥ — Kali; ādhatta — produced; bhayam — Fearfulness; mṛtyum — Death; ca — and; sat-tama — O greatest of all good men; tayoḥ — of those two; ca — and; mithunam — by combination; jajñe — were produced; yātanā — Excessive Pain; nirayaḥ — Hell; tathā — as well.
O greatest of all good men, by the combination of Kali and Harsh Speech were born children named Mṛtyu (Death) and Bhīti (Fear). From the combination of Mṛtyu and Bhīti came children named Yātanā (Excessive Pain) and Niraya (Hell).
triḥ śrutvaitat pumān puṇyaṁ
vidhunoty ātmano malam
saṅgraheṇa — in summary; mayā — by me; ākhyātaḥ — is explained; pratisargaḥ — cause of devastation; tava — your; anagha — O pure one; triḥ — three times; śrutvā — having heard; etat — this description; pumān — one who; puṇyam — piety; vidhunoti — washes off; ātmanaḥ — of the soul; malam — contamination.
My dear Vidura, I have summarily explained the causes of devastation. One who hears this description three times attains piety and washes the sinful contamination from his soul.
athātaḥ kīrtaye vaṁśaṁ
atha — now; ataḥ — hereafter; kīrtaye — I shall describe; vaṁśam — dynasty; puṇya-kīrteḥ — celebrated for virtuous activities; kuru-udvaha — O best of the Kurus; svāyambhuvasya — of Svāyambhuva; api — even; manoḥ — of the Manu; hareḥ — of the Personality of Godhead; aṁśa — plenary expansion; aṁśa — part of; janmanaḥ — born of.
Maitreya continued: O best of the Kuru dynasty, I shall now describe to you the descendants of Svāyambhuva Manu, who was born of a part of a plenary expansion of the Supreme Personality of Godhead.
rakṣāyāṁ jagataḥ sthitau
priyavrata — Priyavrata; uttānapādau — Uttānapāda; śatarūpā-pateḥ — of Queen Śatarūpā and her husband, Manu; sutau — the two sons; vāsudevasya — of the Supreme Personality of Godhead; kalayā — by plenary expansion; rakṣāyām — for the protection; jagataḥ — of the world; sthitau — for the maintenance.
Svāyambhuva Manu had two sons by his wife, Śatarūpā, and the names of the sons were Uttānapāda and Priyavrata. Because both of them were descendants of a plenary expansion of Vāsudeva, the Supreme Personality of Godhead, they were very competent to rule the universe to maintain and protect the citizens.
sunītiḥ surucis tayoḥ
suruciḥ preyasī patyur
netarā yat-suto dhruvaḥ
jāye — of the two wives; uttānapādasya — of King Uttānapāda; sunītiḥ — Sunīti; suruciḥ — Suruci; tayoḥ — of both of them; suruciḥ — Suruci; preyasī — very dear; patyuḥ — of the husband; na itarā — not the other; yat — whose; sutaḥ — son; dhruvaḥ — Dhruva.
King Uttānapāda had two queens, named Sunīti and Suruci. Suruci was much more dear to the King; Sunīti, who had a son named Dhruva, was not his favorite.
ekadā suruceḥ putram
aṅkam āropya lālayan
ekadā — once upon a time; suruceḥ — of Queen Suruci; putram — the son; aṅkam — on the lap; āropya — placing; lālayan — while patting; uttamam — Uttama; na — did not; ārurukṣantam — trying to get on; dhruvam — Dhruva; rājā — the King; abhyanandata — welcome.
Once upon a time, King Uttānapāda was patting the son of Suruci, Uttama, placing him on his lap. Dhruva Mahārāja was also trying to get on the King’s lap, but the King did not very much welcome him.
tathā cikīrṣamāṇaṁ taṁ
sapatnyās tanayaṁ dhruvam
suruciḥ śṛṇvato rājñaḥ
tathā — thus; cikīrṣamāṇam — the child Dhruva, who was trying to get up; tam — unto him; sa-patnyāḥ — of her co-wife (Sunīti); tanayam — son; dhruvam — Dhruva; suruciḥ — Queen Suruci; śṛṇvataḥ — while hearing; rājñaḥ — of the King; sa-īrṣyam — with envy; āha — said; atigarvitā — being too proud.
While the child, Dhruva Mahārāja, was trying to get on the lap of his father, Suruci, his stepmother, became very envious of the child, and with great pride she began to speak so as to be heard by the King himself.
na vatsa nṛpater dhiṣṇyaṁ
bhavān āroḍhum arhati
na gṛhīto mayā yat tvaṁ
kukṣāv api nṛpātmajaḥ
na — not; vatsa — my dear child; nṛpateḥ — of the King; dhiṣṇyam — seat; bhavān — yourself; āroḍhum — to get on; arhati — deserve; na — not; gṛhītaḥ — taken; mayā — by me; yat — because; tvam — you; kukṣau — in the womb; api — although; nṛpa-ātmajaḥ — son of the King.
Queen Suruci told Dhruva Mahārāja: My dear child, you do not deserve to sit on the throne or on the lap of the King. Surely you are also the son of the King, but because you did not take your birth from my womb, you are not qualified to sit on your father’s lap.
bālo ’si bata nātmānam
nūnaṁ veda bhavān yasya
durlabhe ’rthe manorathaḥ
bālaḥ — child; asi — you are; bata — however; na — not; ātmānam — my own; anya — other; strī — woman; garbha — womb; sambhṛtam — born by; nūnam — however; veda — just try to know; bhavān — yourself; yasya — of which; durlabhe — unapproachable; arthe — matter; manaḥ-rathaḥ — desirous.
My dear child, you are unaware that you were born not of my womb but of another woman. Therefore you should know that your attempt is doomed to failure. You are trying to fulfill a desire which is impossible to fulfill.
garbhe tvaṁ sādhayātmānaṁ
tapasā — by austerities; ārādhya — having satisfied; puruṣam — the Supreme Personality of Godhead; tasya — by His; eva — only; anugraheṇa — by the mercy of; me — my; garbhe — in the womb; tvam — you; sādhaya — place; ātmānam — yourself; yadi — if; icchasi — you desire; nṛpa-āsanam — on the throne of the King.
If you at all desire to rise to the throne of the King, then you have to undergo severe austerities. First of all you must satisfy the Supreme Personality of Godhead, Nārāyaṇa, and then, when you are favored by Him because of such worship, you shall have to take your next birth from my womb.
mātuḥ sapatnyāḥ sa durukti-viddhaḥ
śvasan ruṣā daṇḍa-hato yathāhiḥ
hitvā miṣantaṁ pitaraṁ sanna-vācaṁ
jagāma mātuḥ prarudan sakāśam
maitreyaḥ uvāca — the great sage Maitreya said; mātuḥ — of his mother; sa-patnyāḥ — of the co-wife; saḥ — he; durukti — harsh words; viddhaḥ — being pierced by; śvasan — breathing very heavily; ruṣā — out of anger; daṇḍa-hataḥ — struck by a stick; yathā — as much as; ahiḥ — a snake; hitvā — giving up; miṣantam — simply looking over; pitaram — his father; sanna-vācam — silently; jagāma — went; mātuḥ — to his mother; prarudan — weeping; sakāśam — near.
The sage Maitreya continued: My dear Vidura, as a snake, when struck by a stick, breathes very heavily, Dhruva Mahārāja, having been struck by the strong words of his stepmother, began to breathe very heavily because of great anger. When he saw that his father was silent and did not protest, he immediately left the palace and went to his mother.
taṁ niḥśvasantaṁ sphuritādharoṣṭhaṁ
sunītir utsaṅga udūhya bālam
niśamya tat-paura-mukhān nitāntaṁ
sā vivyathe yad gaditaṁ sapatnyā
tam — him; niḥśvasantam — heavily breathing; sphurita — trembling; adhara-oṣṭham — upper and lower lips; sunītiḥ — Queen Sunīti; utsaṅge — on her lap; udūhya — lifting; bālam — her son; niśamya — after hearing; tat-paura-mukhāt — from the mouths of other inhabitants; nitāntam — all descriptions; sā — she; vivyathe — became aggrieved; yat — that which; gaditam — spoken; sa-patnyā — by her co-wife.
When Dhruva Mahārāja reached his mother, his lips were trembling in anger, and he was crying very grievously. Queen Sunīti immediately lifted her son onto her lap, while the palace residents who had heard all the harsh words of Suruci related everything in detail. Thus Sunīti also became greatly aggrieved.
sotsṛjya dhairyaṁ vilalāpa śoka-
dāvāgninā dāva-lateva bālā
vākyaṁ sapatnyāḥ smaratī saroja-
śriyā dṛśā bāṣpa-kalām uvāha
sā — she; utsṛjya — giving up; dhairyam — patience; vilalāpa — lamented; śoka-dāva-agninā — by the fire of grief; dāva-latā iva — like burnt leaves; bālā — the woman; vākyam — words; sa-patnyāḥ — spoken by her co-wife; smaratī — remember; saroja-śriyā — a face as beautiful as a lotus; dṛśā — by looking; bāṣpa-kalām — weeping; uvāha — said.
This incident was unbearable to Sunīti’s patience. She began to burn as if in a forest fire, and in her grief she became just like a burnt leaf and so lamented. As she remembered the words of her co-wife, her bright, lotuslike face filled with tears, and thus she spoke.
dīrghaṁ śvasantī vṛjinasya pāram
apaśyatī bālakam āha bālā
māmaṅgalaṁ tāta pareṣu maṁsthā
bhuṅkte jano yat para-duḥkhadas tat
dīrgham — heavy; śvasantī — breathing; vṛjinasya — of the danger; pāram — limitation; apaśyatī — without finding; bālakam — to her son; āha — said; bālā — the lady; mā — let there not be; amaṅgalam — ill fortune; tāta — my dear son; pareṣu — unto others; maṁsthāḥ — desire; bhuṅkte — suffered; janaḥ — person; yat — that which; para-duḥkhadaḥ — who is apt to inflict pains upon others; tat — that.
She also was breathing very heavily, and she did not know the factual remedy for the painful situation. Not finding any remedy, she said to her son: My dear son, don’t wish for anything inauspicious for others. Anyone who inflicts pains upon others suffers himself from that pain.
satyaṁ surucyābhihitaṁ bhavān me
yad durbhagāyā udare gṛhītaḥ
stanyena vṛddhaś ca vilajjate yāṁ
bhāryeti vā voḍhum iḍaspatir mām
satyam — truth; surucyā — by Queen Suruci; abhihitam — narrated; bhavān — unto you; me — of me; yat — because; durbhagāyāḥ — of the unfortunate; udare — in the womb; gṛhītaḥ — taken birth; stanyena — fed by the breast milk; vṛddhaḥ ca — grown up; vilajjate — becomes ashamed; yām — unto one; bhāryā — wife; iti — thus; vā — or; voḍhum — to accept; iḍaḥ-patiḥ — the King; mām — me.
Sunīti said: My dear boy, whatever has been spoken by Suruci is so, because the King, your father, does not consider me his wife or even his maidservant. He feels ashamed to accept me. Therefore it is a fact that you have taken birth from the womb of an unfortunate woman, and by being fed from her breast you have grown up.
ātiṣṭha tat tāta vimatsaras tvam
uktaṁ samātrāpi yad avyalīkam
yadīcchase ’dhyāsanam uttamo yathā
ātiṣṭha — just execute; tat — that; tāta — my dear son; vimatsaraḥ — without being envious; tvam — unto you; uktam — said; samātrā api — by your stepmother; yat — whatever; avyalīkam — they are all factual; ārādhaya — just begin worshiping; adhokṣaja — the Transcendence; pāda-padmam — lotus feet; yadi — if; icchase — desire; adhyāsanam — to be seated along with; uttamaḥ — your stepbrother; yathā — as much as.
My dear boy, whatever has been spoken by Suruci, your stepmother, although very harsh to hear, is factual. Therefore, if you desire at all to sit on the same throne as your stepbrother, Uttama, then give up your envious attitude and immediately try to execute the instructions of your stepmother. Without further delay, you must engage yourself in worshiping the lotus feet of the Supreme Personality of Godhead.
yasyāṅghri-padmaṁ paricarya viśva-
ajo ’dhyatiṣṭhat khalu pārameṣṭhyaṁ
yasya — whose; aṅghri — leg; padmam — lotus feet; paricarya — worshiping; viśva — universe; vibhāvanāya — for creating; ātta — received; guṇa-abhipatteḥ — for acquiring the required qualifications; ajaḥ — the unborn (Lord Brahmā); adhyatiṣṭhat — became situated; khalu — undoubtedly; pārameṣṭhyam — the supreme position within the universe; padam — position; jita-ātma — one who has conquered his mind; śvasana — by controlling the life air; abhivandyam — worshipable.
Sunīti continued: The Supreme Personality of Godhead is so great that simply by worshiping His lotus feet, your great-grandfather, Lord Brahmā, acquired the necessary qualifications to create this universe. Although he is unborn and is the chief of all living creatures, he is situated in that exalted post because of the mercy of the Supreme Personality of Godhead, whom even great yogīs worship by controlling the mind and regulating the life air [prāṇa].
tathā manur vo bhagavān pitāmaho
yam eka-matyā puru-dakṣiṇair makhaiḥ
iṣṭvābhipede duravāpam anyato
bhaumaṁ sukhaṁ divyam athāpavargyam
tathā — similarly; manuḥ — Svāyambhuva Manu; vaḥ — your; bhagavān — worshipable; pitāmahaḥ — grandfather; yam — unto whom; eka-matyā — with unflinching devotion; puru — great; dakṣiṇaiḥ — charity; makhaiḥ — by executing sacrifices; iṣṭvā — worshiping; abhipede — achieved; duravāpam — difficult to achieve; anyataḥ — by any other means; bhaumam — material; sukham — happiness; divyam — celestial; atha — thereafter; āpavargyam — liberation.
Sunīti informed her son: Your grandfather Svāyambhuva Manu executed great sacrifices with distribution of charity, and thereby, with unflinching faith and devotion, he worshiped and satisfied the Supreme Personality of Godhead. By acting in that way, he achieved the greatest success in material happiness and afterwards achieved liberation, which is impossible to obtain by worshiping the demigods.
tam eva vatsāśraya bhṛtya-vatsalaṁ
manasy avasthāpya bhajasva pūruṣam
tam — Him; eva — also; vatsa — my dear boy; āśraya — take shelter; bhṛtya-vatsalam — of the Supreme Personality of Godhead, who is very kind to His devotees; mumukṣubhiḥ — also by persons desiring liberation; mṛgya — to be sought; pada-abja — lotus feet; paddhatim — system; ananya-bhāve — in an unflinching situation; nija-dharma-bhāvite — being situated in one’s original constitutional position; manasi — unto the mind; avasthāpya — placing; bhajasva — go on executing devotional service; pūruṣam — the Supreme Person.
My dear boy, you also should take shelter of the Supreme Personality of Godhead, who is very kind to His devotees. Persons seeking liberation from the cycle of birth and death always take shelter of the lotus feet of the Lord in devotional service. Becoming purified by executing your allotted occupation, just situate the Supreme Personality of Godhead in your heart, and without deviating for a moment, engage always in His service.
nānyaṁ tataḥ padma-palāśa-locanād
duḥkha-cchidaṁ te mṛgayāmi kañcana
yo mṛgyate hasta-gṛhīta-padmayā
śriyetarair aṅga vimṛgyamāṇayā
na anyam — no others; tataḥ — therefore; padma-palāśa-locanāt — from the lotus-eyed Supreme Personality of Godhead; duḥkha-chidam — one who can mitigate others’ difficulties; te — your; mṛgayāmi — I am searching after; kañcana — anyone else; yaḥ — who; mṛgyate — searches; hasta-gṛhīta-padmayā — taking a lotus flower in the hand; śriyā — the goddess of fortune; itaraiḥ — by others; aṅga — my dear boy; vimṛgyamāṇayā — one who is worshiped.
My dear Dhruva, as far as I am concerned, I do not find anyone who can mitigate your distress but the Supreme Personality of Godhead, whose eyes are like lotus petals. Many demigods such as Lord Brahmā seek the pleasure of the goddess of fortune, but the goddess of fortune herself, with a lotus flower in her hand, is always ready to render service to the Supreme Lord.
evaṁ sañjalpitaṁ mātur
niścakrāma pituḥ purāt
maitreyaḥ uvāca — the great sage Maitreya said; evam — thus; sañjalpitam — spoken together; mātuḥ — from the mother; ākarṇya — hearing; artha-āgamam — purposeful; vacaḥ — words; sanniyamya — controlling; ātmanā — by the mind; ātmānam — own self; niścakrāma — got out; pituḥ — of the father; purāt — from the house.
The great sage Maitreya continued: The instruction of Dhruva Mahārāja’s mother, Sunīti, was actually meant for fulfilling his desired objective. Therefore, after deliberate consideration and with intelligence and fixed determination, he left his father’s house.
nāradas tad upākarṇya
jñātvā tasya cikīrṣitam
spṛṣṭvā mūrdhany agha-ghnena
pāṇinā prāha vismitaḥ
nāradaḥ — the great sage Nārada; tat — that; upākarṇya — overhearing; jñātvā — and knowing; tasya — his (Dhruva Mahārāja’s); cikīrṣitam — activities; spṛṣṭvā — by touching; mūrdhani — on the head; agha-ghnena — which can drive away all sinful activities; pāṇinā — by the hand; prāha — said; vismitaḥ — being surprised.
The great sage Nārada overheard this news, and understanding all the activities of Dhruva Mahārāja, he was struck with wonder. He approached Dhruva, and touching the boy’s head with his all-virtuous hand, he spoke as follows.
aho tejaḥ kṣatriyāṇāṁ
bālo ’py ayaṁ hṛdā dhatte
yat samātur asad-vacaḥ
aho — how surprising it is; tejaḥ — power; kṣatriyāṇām — of the kṣatriyas; māna-bhaṅgam — hurting the prestige; amṛṣyatām — unable to tolerate; bālaḥ — only a child; api — although; ayam — this; hṛdā — at heart; dhatte — has taken; yat — that which; sa-mātuḥ — of the stepmother; asat — unpalatable; vacaḥ — words.
How wonderful are the powerful kṣatriyas! They cannot tolerate even a slight infringement upon their prestige. Just imagine! This boy is only a small child, yet harsh words from his stepmother proved unbearable to him.
nādhunāpy avamānaṁ te
sammānaṁ vāpi putraka
nāradaḥ uvāca — the great sage Nārada said; na — not; adhunā — just now; api — although; avamānam — insult; te — unto you; sammānam — offering respects; vā — or; api — certainly; putraka — my dear boy; lakṣayāmaḥ — I can see; kumārasya — of boys like you; saktasya — being attached; krīḍana-ādiṣu — to sports and frivolities.
The great sage Nārada told Dhruva: My dear boy, you are only a little boy whose attachment is to sports and other frivolities. Why are you so affected by words insulting your honor?
vikalpe vidyamāne ’pi
na hy asantoṣa-hetavaḥ
puṁso moham ṛte bhinnā
yal loke nija-karmabhiḥ
vikalpe — alternation; vidyamāne api — although there is; na — not; hi — certainly; asantoṣa — dissatisfaction; hetavaḥ — causes; puṁsaḥ — of the persons; moham ṛte — without being illusioned; bhinnāḥ — separated; yat loke — within this world; nija-karmabhiḥ — by his own work.
My dear Dhruva, if you feel that your sense of honor has been insulted, you still have no cause for dissatisfaction. This kind of dissatisfaction is another feature of the illusory energy; every living entity is controlled by his previous actions, and therefore there are different varieties of life for enjoying or suffering.
parituṣyet tatas tāta
parituṣyet — one should be satisfied; tataḥ — therefore; tāta — my dear boy; tāvat — up to such; mātreṇa — quality; pūruṣaḥ — a person; daiva — destiny; upasāditam — offered by; yāvat — as; vīkṣya — seeing; īśvara-gatim — the process of the Supreme; budhaḥ — one who is intelligent.
The process of the Supreme Personality of Godhead is very wonderful. One who is intelligent should accept that process and be satisfied with whatever comes, favorable or unfavorable, by His supreme will.
yat-prasādaṁ sa vai puṁsāṁ
durārādhyo mato mama
atha — therefore; mātrā — by your mother; upadiṣṭena — being instructed; yogena — by mystic meditation; avarurutsasi — want to elevate yourself; yat-prasādam — whose mercy; saḥ — that; vai — certainly; puṁsām — of the living entities; durārādhyaḥ — very difficult to perform; mataḥ — opinion; mama — my.
Now you have decided to undertake the mystic process of meditation under the instruction of your mother, just to achieve the mercy of the Lord, but in my opinion such austerities are not possible for any ordinary man. It is very difficult to satisfy the Supreme Personality of Godhead.
munayaḥ padavīṁ yasya
na vidur mṛgayanto ’pi
munayaḥ — great sages; padavīm — path; yasya — whose; niḥsaṅgena — by detachment; uru-janmabhiḥ — after many births; na — never; viduḥ — understood; mṛgayantaḥ — searching for; api — certainly; tīvra-yoga — severe austerities; samādhinā — by trance.
Nārada Muni continued: After trying this process for many, many births and remaining unattached to material contamination, placing themselves continually in trance and executing many types of austerities, many mystic yogīs were unable to find the end of the path of God realization.
ato nivartatām eṣa
nirbandhas tava niṣphalaḥ
yatiṣyati bhavān kāle
ataḥ — hereafter; nivartatām — just stop yourself; eṣaḥ — this; nirbandhaḥ — determination; tava — your; niṣphalaḥ — without any result; yatiṣyati — in the future you should try; bhavān — yourself; kāle — in due course of time; śreyasām — opportunities; samupasthite — being present.
For this reason, my dear boy, you should not endeavor for this; it will not be successful. It is better that you go home. When you are grown up, by the mercy of the Lord you will get a chance for these mystic performances. At that time you may execute this function.
yasya yad daiva-vihitaṁ
sa tena sukha-duḥkhayoḥ
ātmānaṁ toṣayan dehī
tamasaḥ pāram ṛcchati
yasya — anyone; yat — that which; daiva — by destiny; vihitam — destined; saḥ — such a person; tena — by that; sukha-duḥkhayoḥ — happiness or distress; ātmānam — one’s self; toṣayan — being satisfied; dehī — an embodied soul; tamasaḥ — of the darkness; pāram — to the other side; ṛcchati — crosses.
One should try to keep himself satisfied in any condition of life — whether distress or happiness — which is offered by the supreme will. A person who endures in this way is able to cross over the darkness of nescience very easily.
guṇādhikān mudaṁ lipsed
maitrīṁ samānād anvicchen
na tāpair abhibhūyate
guṇa-adhikāt — one who is more qualified; mudam — pleasure; lipset — one should feel; anukrośam — compassion; guṇa-adhamāt — one who is less qualified; maitrīm — friendship; samānāt — with an equal; anvicchet — one should desire; na — not; tāpaiḥ — by tribulation; abhibhūyate — becomes affected.
Every man should act like this: when he meets a person more qualified than himself, he should be very pleased; when he meets someone less qualified than himself, he should be compassionate toward him; and when he meets someone equal to himself, he should make friendship with him. In this way one is never affected by the threefold miseries of this material world.
so ’yaṁ śamo bhagavatā
darśitaḥ kṛpayā puṁsāṁ
durdarśo ’smad-vidhais tu yaḥ
dhruvaḥ uvāca — Dhruva Mahārāja said; saḥ — that; ayam — this; śamaḥ — equilibrium of mind; bhagavatā — by Your Lordship; sukha-duḥkha — happiness and miseries; hata-ātmanām — those who are affected; darśitaḥ — shown; kṛpayā — by mercy; puṁsām — of the people; durdarśaḥ — very difficult to perceive; asmat-vidhaiḥ — by persons like us; tu — but; yaḥ — whatever you have said.
Dhruva Mahārāja said: My dear Lord Nāradajī, for a person whose heart is disturbed by the material conditions of happiness and distress, whatever you have so kindly explained for attainment of peace of mind is certainly a very good instruction. But as far as I am concerned, I am covered by ignorance, and this kind of philosophy does not touch my heart.
athāpi me ’vinītasya
kṣāttraṁ ghoram upeyuṣaḥ
na bhinne śrayate hṛdi
atha api — therefore; me — my; avinītasya — not very submissive; kṣāttram — the spirit of a kṣatriya; ghoram — intolerant; upeyuṣaḥ — achieved; surucyāḥ — of Queen Suruci; durvacaḥ — harsh words; bāṇaiḥ — by the arrows; na — not; bhinne — being pierced; śrayate — remain in; hṛdi — the heart.
My dear lord, I am very impudent for not accepting your instructions, but this is not my fault. It is due to my having been born in a kṣatriya family. My stepmother, Suruci, has pierced my heart with her harsh words. Therefore your valuable instruction does not stand in my heart.
jigīṣoḥ sādhu vartma me
brūhy asmat-pitṛbhir brahmann
anyair apy anadhiṣṭhitam
padam — position; tri-bhuvana — the three worlds; utkṛṣṭam — the best; jigīṣoḥ — desirous; sādhu — honest; vartma — way; me — unto me; brūhi — please tell; asmat — our; pitṛbhiḥ — by the forefathers (the father and grandfather); brahman — O great brāhmaṇa; anyaiḥ — by others; api — even; anadhiṣṭhitam — not acquired.
O learned brāhmaṇa, I want to occupy a position more exalted than any yet achieved within the three worlds by anyone, even by my father and grandfather. If you will oblige, kindly advise me of an honest path to follow by which I can achieve the goal of my life.
nūnaṁ bhavān bhagavato
yo ’ṅgajaḥ parameṣṭhinaḥ
vitudann aṭate vīṇāṁ
hitāya jagato ’rkavat
nūnam — certainly; bhavān — Your Honor; bhagavataḥ — of the Lord; yaḥ — that which; aṅga-jaḥ — born from the body; parameṣṭhinaḥ — Lord Brahmā; vitudan — by playing on; aṭate — travel all over; vīṇām — a musical instrument; hitāya — for the welfare; jagataḥ — of the world; arka-vat — like the sun.
My dear lord, you are a worthy son of Lord Brahmā, and you travel, playing on your musical instrument, the vīṇā, for the welfare of the entire universe. You are like the sun, which rotates in the universe for the benefit of all living beings.
ity udāhṛtam ākarṇya
bhagavān nāradas tadā
prītaḥ pratyāha taṁ bālaṁ
maitreyaḥ uvāca — the sage Maitreya continued; iti — thus; udāhṛtam — being spoken; ākarṇya — hearing; bhagavān nāradaḥ — the great personality Nārada; tadā — thereupon; prītaḥ — being pleased; pratyāha — replied; tam — him; bālam — the boy; sat-vākyam — good advice; anukampayā — being compassionate.
The sage Maitreya continued: The great personality Nārada Muni, upon hearing the words of Dhruva Mahārāja, became very compassionate toward him, and in order to show him his causeless mercy, he gave him the following expert advice.
sa vai niḥśreyasasya te
bhagavān vāsudevas taṁ
bhaja taṁ pravaṇātmanā
nāradaḥ uvāca — the great sage Nārada said; jananyā — by your mother; abhihitaḥ — stated; panthāḥ — the path; saḥ — that; vai — certainly; niḥśreyasasya — the ultimate goal of life; te — for you; bhagavān — the Supreme Personality of Godhead; vāsudevaḥ — Kṛṣṇa; tam — unto Him; bhaja — render your service; tam — by Him; pravaṇa-ātmanā — fully absorbing your mind.
The great sage Nārada told Dhruva Mahārāja: The instruction given by your mother, Sunīti, to follow the path of devotional service to the Supreme Personality of Godhead, is just suitable for you. You should therefore completely absorb yourself in the devotional service of the Lord.
ya icchec chreya ātmanaḥ
ekaṁ hy eva hares tatra
dharma-artha-kāma-mokṣa — the four principles religiosity, economic development, sense gratification and liberation; ākhyam — by the name; yaḥ — who; icchet — may desire; śreyaḥ — the goal of life; ātmanaḥ — of the self; ekam hi eva — only the one; hareḥ — of the Supreme Personality of Godhead; tatra — in that; kāraṇam — the cause; pāda-sevanam — worshiping the lotus feet.
Any person who desires the fruits of the four principles religiosity, economic development, sense gratification and, at the end, liberation, should engage himself in the devotional service of the Supreme Personality of Godhead, for worship of His lotus feet yields the fulfillment of all of these.
tat tāta gaccha bhadraṁ te
yamunāyās taṭaṁ śuci
puṇyaṁ madhuvanaṁ yatra
sānnidhyaṁ nityadā hareḥ
tat — that; tāta — my dear son; gaccha — go; bhadram — good fortune; te — for you; yamunāyāḥ — of the Yamunā; taṭam — bank; śuci — being purified; puṇyam — the holy; madhu-vanam — of the name Madhuvana; yatra — where; sānnidhyam — being nearer; nityadā — always; hareḥ — of the Supreme Personality of Godhead.
My dear boy, I therefore wish all good fortune for you. You should go to the bank of the Yamunā, where there is a virtuous forest named Madhuvana, and there be purified. Just by going there, one draws nearer to the Supreme Personality of Godhead, who always lives there.
kālindyāḥ salile śive
snātvā — after taking bath; anusavanam — three times; tasmin — in that; kālindyāḥ — in the river Kālindī (the Yamunā); salile — in the water; śive — which is very auspicious; kṛtvā — performing; ucitāni — suitable; nivasan — sitting; ātmanaḥ — of the self; kalpita-āsanaḥ — having prepared a sitting place.
Nārada Muni instructed: My dear boy, in the waters of the Yamunā River, which is known as Kālindī, you should take three baths daily because the water is very auspicious, sacred and clear. After bathing, you should perform the necessary regulative principles for aṣṭāṅga-yoga and then sit down on your āsana [sitting place] in a calm and quiet position.
manasā guruṇā gurum
prāṇāyāmena — by breathing exercises; tri-vṛtā — by the three recommended ways; prāṇa-indriya — the life air and the senses; manaḥ — mind; malam — impurity; śanaiḥ — gradually; vyudasya — giving up; abhidhyāyet — meditate upon; manasā — by the mind; guruṇā — undisturbed; gurum — the supreme spiritual master, Kṛṣṇa.
After sitting on your seat, practice the three kinds of breathing exercises, and thus gradually control the life air, the mind and the senses. Completely free yourself from all material contamination, and with great patience begin to meditate on the Supreme Personality of Godhead.
sunāsaṁ subhruvaṁ cāru-
prasāda-abhimukham — always prepared to offer causeless mercy; śaśvat — always; prasanna — pleasing; vadana — mouth; īkṣaṇam — vision; su-nāsam — very nicely constructed nose; su-bhruvam — very nicely decorated eyebrows; cāru — beautiful; kapolam — forehead; sura — the demigods; sundaram — good looking.
[The form of the Lord is described herein.] The Lord’s face is perpetually very beautiful and pleasing in attitude. To the devotees who see Him, He appears never to be displeased, and He is always prepared to award benedictions to them. His eyes, His nicely decorated eyebrows, His raised nose and His broad forehead are all very beautiful. He is more beautiful than all the demigods.
taruṇam — youthful; ramaṇīya — attractive; aṅgam — all parts of the body; aruṇa-oṣṭha — lips pinkish like the rising sun; īkṣaṇa-adharam — eyes of the same nature; praṇata — one who is surrendered; āśrayaṇam — shelter of the surrendered; nṛmṇam — transcendentally pleasing in all respects; śaraṇyam — the person unto whom it is just worthy to surrender; karuṇā — merciful like; arṇavam — the ocean.
Nārada Muni continued: The Lord’s form is always youthful. Every limb and every part of His body is properly formed, free from defect. His eyes and lips are pinkish like the rising sun. He is always prepared to give shelter to the surrendered soul, and anyone so fortunate as to look upon Him feels all satisfaction. The Lord is always worthy to be the master of the surrendered soul, for He is the ocean of mercy.
śrīvatsa-aṅkam — the mark of Śrīvatsa on the chest of the Lord; ghana-śyāmam — deeply bluish; puruṣam — the Supreme Person; vana-mālinam — with a garland of flowers; śaṅkha — conchshell; cakra — wheel; gadā — club; padmaiḥ — lotus flower; abhivyakta — manifested; catuḥ-bhujam — four-handed.
The Lord is further described as having the mark of Śrīvatsa, or the sitting place of the goddess of fortune, and His bodily hue is deep bluish. The Lord is a person, He wears a garland of flowers, and He is eternally manifest with four hands, which hold [beginning from the lower left hand] a conchshell, wheel, club and lotus flower.
kirīṭinam — the Lord is decorated with a jeweled helmet; kuṇḍalinam — with pearl earrings; keyūra — jeweled necklace; valaya-anvitam — with jeweled bracelets; kaustubha-ābharaṇa-grīvam — His neck is decorated by the Kaustubha jewel; pīta-kauśeya-vāsasam — and He is dressed with yellow silk garments.
The entire body of the Supreme Personality of Godhead, Vāsudeva, is decorated. He wears a valuable jeweled helmet, necklaces and bracelets, His neck is adorned with the Kaustubha jewel, and He is dressed in yellow silk garments.
kāñcī-kalāpa — small bells; paryastam — surrounding the waist; lasat-kāñcana-nūpuram — His legs are decorated with golden ankle bells; darśanīya-tamam — the superexcellent feature; śāntam — peaceful, calm and quiet; manaḥ-nayana-vardhanam — very pleasing to the eyes and the mind.
The Lord is decorated with small golden bells around His waist, and His lotus feet are decorated with golden ankle bells. All His bodily features are very attractive and pleasing to the eyes. He is always peaceful, calm and quiet and very pleasing to the eyes and the mind.
padbhyām — by His lotus feet; nakha-maṇi-śreṇyā — by the light of the jewellike nails on the toes; vilasadbhyām — glittering lotus feet; samarcatām — persons who are engaged in worshiping them; hṛt-padma-karṇikā — the whorl of the lotus flower of the heart; dhiṣṇyam — situated; ākramya — seizing; ātmani — in the heart; avasthitam — situated.
Real yogīs meditate upon the transcendental form of the Lord as He stands on the whorl of the lotus of their hearts, the jewellike nails of His lotus feet glittering.
smayamānam — the Lord’s smiling; abhidhyāyet — one should meditate upon Him; sa-anurāga-avalokanam — one who is looking toward the devotees with great affection; niyatena — in this way, regularly; eka-bhūtena — with great attention; manasā — with the mind; vara-da-ṛṣabham — one should meditate upon the greatest bestower of benedictions.
The Lord is always smiling, and the devotee should constantly see the Lord in this form, as He looks very mercifully toward the devotee. In this way the meditator should look toward the Supreme Personality of Godhead, the bestower of all benedictions.
evaṁ bhagavato rūpaṁ
subhadraṁ dhyāyato manaḥ
nirvṛtyā parayā tūrṇaṁ
sampannaṁ na nivartate
evam — thus; bhagavataḥ — of the Supreme Personality of Godhead; rūpam — form; su-bhadram — very auspicious; dhyāyataḥ — meditating; manaḥ — the mind; nirvṛtyā — being freed from all material contamination; parayā — transcendental; tūrṇam — very soon; sampannam — being enriched; na — never; nivartate — come down.
One who meditates in this way, concentrating his mind upon the always auspicious form of the Lord, is very soon freed from all material contamination, and he does not come down from meditation upon the Lord.
japaś ca paramo guhyaḥ
śrūyatāṁ me nṛpātmaja
yaṁ sapta-rātraṁ prapaṭhan
pumān paśyati khecarān
japaḥ ca — the chanting mantra in this connection; paramaḥ — very, very; guhyaḥ — confidential; śrūyatām — please hear; me — from me; nṛpa-ātmaja — O son of the King; yam — which; sapta-rātram — seven nights; prapaṭhan — chanting; pumān — a person; paśyati — can see; khe-carān — human beings who travel in space.
O son of the King, now I shall speak unto you the mantra which is to be chanted with this process of meditation. One who carefully chants this mantra for seven nights can see the perfect human beings flying in the sky.
oṁ namo bhagavate vāsudevāya
kuryād dravyamayīṁ budhaḥ
saparyāṁ vividhair dravyair
om — O my Lord; namaḥ — I offer my respectful obeisances; bhagavate — unto the Supreme Personality of Godhead; vāsudevāya — unto the Supreme Lord, Vāsudeva; mantreṇa — by this hymn, or mantra; anena — this; devasya — of the Lord; kuryāt — one should do; dravyamayīm — physical; budhaḥ — one who is learned; saparyām — worship by the prescribed method; vividhaiḥ — with varieties; dravyaiḥ — paraphernalia; deśa — according to country; kāla — time; vibhāga-vit — one who knows the divisions.
Oṁ namo bhagavate vāsudevāya. This is the twelve-syllable mantra for worshiping Lord Kṛṣṇa. One should install the physical forms of the Lord, and with the chanting of the mantra one should offer flowers and fruits and other varieties of foodstuffs exactly according to the rules and regulations prescribed by authorities. But this should be done in consideration of place, time, and attendant conveniences and inconveniences.
salilaiḥ śucibhir mālyair
tulasyā priyayā prabhum
salilaiḥ — by use of water; śucibhiḥ — being purified; mālyaiḥ — by garlands; vanyaiḥ — of forest flowers; mūla — roots; phala-ādibhiḥ — by different kinds of vegetables and fruits; śasta — the newly grown grass; aṅkura — buds; aṁśukaiḥ — by the skin of trees, such as the bhūrja; ca — and; arcet — should worship; tulasyā — by the tulasī leaves; priyayā — which are very dear to the Lord; prabhum — the Lord.
One should worship the Lord by offering pure water, pure flower garlands, fruits, flowers and vegetables which are available in the forest, or by collecting newly grown grasses, small buds of flowers or even the skins of trees, and if possible, by offering tulasī leaves, which are very dear to the Supreme Personality of Godhead.
labdhvā dravyamayīm arcāṁ
ābhṛtātmā muniḥ śānto
labdhvā — by getting; dravya-mayīm — made of physical elements; arcām — worshipable Deity; kṣiti — earth; ambu — water; ādiṣu — beginning with; vā — or; arcayet — worship; ābhṛta-ātmā — one who is fully self-controlled; muniḥ — a great personality; śāntaḥ — peacefully; yata-vāk — controlling the force of talking; mita — frugal; vanya-bhuk — eating whatever is available in the forest.
It is possible to worship a form of the Lord made of physical elements such as earth, water, pulp, wood and metal. In the forest one can make a form with no more than earth and water and worship Him according to the above principles. A devotee who has full control over his self should be very sober and peaceful and must be satisfied simply with eating whatever fruits and vegetables are available in the forest.
tad dhyāyed dhṛdayaṅ-gamam
sva-icchā — by His own supreme will; avatāra — incarnation; caritaiḥ — activities; acintya — inconceivable; nija-māyayā — by His own potency; kariṣyati — performs; uttama-ślokaḥ — the Supreme Personality of Godhead; tat — that; dhyāyet — one should meditate; hṛdayam-gamam — very attractive.
My dear Dhruva, besides worshiping the Deity and chanting the mantra three times a day, you should meditate upon the transcendental activities of the Supreme Personality of Godhead in His different incarnations, as exhibited by His supreme will and personal potencies.
paricaryāḥ — service; bhagavataḥ — of the Personality of Godhead; yāvatyaḥ — as they are prescribed (as above mentioned); pūrva-sevitāḥ — recommended or done by previous ācāryas; tāḥ — that; mantra — hymns; hṛdayena — within the heart; eva — certainly; prayuñjyāt — one should worship; mantra-mūrtaye — who is nondifferent from the mantra.
One should follow in the footsteps of previous devotees regarding how to worship the Supreme Lord with the prescribed paraphernalia, or one should offer worship within the heart by reciting the mantra to the Personality of Godhead, who is nondifferent from the mantra.
evaṁ kāyena manasā
vacasā ca mano-gatam
puṁsām amāyināṁ samyag
śreyo diśaty abhimataṁ
yad dharmādiṣu dehinām
evam — thus; kāyena — by the body; manasā — by the mind; vacasā — by the words; ca — also; manaḥ-gatam — simply by thinking of the Lord; paricaryamāṇaḥ — engaged in the devotional service; bhagavān — the Supreme Personality of Godhead; bhakti-mat — according to the regulative principles of devotional service; paricaryayā — by worshiping the Lord; puṁsām — of the devotee; amāyinām — who is sincere and serious; samyak — perfectly; bhajatām — engaged in devotional service; bhāva-vardhanaḥ — the Lord, who increases the ecstasy of the devotee; śreyaḥ — ultimate goal; diśati — bestows; abhimatam — desire; yat — as they are; dharma-ādiṣu — regarding spiritual life and economic development; dehinām — of the conditioned souls.
Anyone who thus engages in the devotional service of the Lord, seriously and sincerely, with his mind, words and body, and who is fixed in the activities of the prescribed devotional methods, is blessed by the Lord according to his desire. If a devotee desires material religiosity, economic development, sense gratification or liberation from the material world, he is awarded these results.
viraktaḥ ca — completely renounced order of life; indriya-ratau — in the matter of sense gratification; bhakti-yogena — by the process of devotional service; bhūyasā — with great seriousness; tam — unto Him (the Supreme); nirantara — constantly, twenty-four hours daily; bhāvena — in the topmost stage of ecstasy; bhajeta — must worship; addhā — directly; vimuktaye — for liberation.
If one is very serious about liberation, he must stick to the process of transcendental loving service, engaging twenty-four hours a day in the highest stage of ecstasy, and he must certainly be aloof from all activities of sense gratification.
ity uktas taṁ parikramya
praṇamya ca nṛpārbhakaḥ
yayau madhuvanaṁ puṇyaṁ
iti — thus; uktaḥ — being spoken; tam — him (Nārada Muni); parikramya — by circumambulating; praṇamya — by offering obeisances; ca — also; nṛpa-arbhakaḥ — the boy of the King; yayau — went to; madhuvanam — a forest in Vṛndāvana known as Madhuvana; puṇyam — which is auspicious and pious; hareḥ — of the Lord; caraṇa-carcitam — imprinted by the lotus feet of Lord Kṛṣṇa.
When Dhruva Mahārāja, the son of the King, was thus advised by the great sage Nārada, he circumambulated Nārada, his spiritual master, and offered him respectful obeisances. Then he started for Madhuvana, which is always imprinted with the lotus footprints of Lord Kṛṣṇa and which is therefore especially auspicious.
tapo-vanaṁ gate tasmin
praviṣṭo ’ntaḥ-puraṁ muniḥ
sukhāsīna uvāca tam
tapaḥ-vanam — the forest path where Dhruva Mahārāja executed his austerity; gate — having thus approached; tasmin — there; praviṣṭaḥ — having entered; antaḥ-puram — within the private house; muniḥ — the great sage Nārada; arhita — being worshiped; arhaṇakaḥ — by respectful behavior; rājñā — by the King; sukha-āsīnaḥ — when he comfortably sat on his seat; uvāca — said; tam — unto him (the King).
After Dhruva entered Madhuvana Forest to execute devotional service, the great sage Nārada thought it wise to go to the King to see how he was faring within the palace. When Nārada Muni approached, the King received him properly, offering him due obeisances. After being seated comfortably, Nārada began to speak.
rājan kiṁ dhyāyase dīrghaṁ
kiṁ vā na riṣyate kāmo
dharmo vārthena saṁyutaḥ
nāradaḥ uvāca — the great sage Nārada Muni said; rājan — my dear King; kim — what; dhyāyase — thinking of; dīrgham — very deeply; mukhena — with your face; pariśuṣyatā — as if drying up; kim vā — whether; na — not; riṣyate — been lost; kāmaḥ — sense gratification; dharmaḥ — religious rituals; vā — or; arthena — with economic development; saṁyutaḥ — along with.
The great sage Nārada inquired: My dear King, your face appears to be withering up, and you look like you have been thinking of something for a very long time. Why is that? Have you been hampered in following your path of religious rites, economic development and sense gratification?
suto me bālako brahman
saha mātrā mahān kaviḥ
rājā uvāca — the King replied; sutaḥ — son; me — my; bālakaḥ — tender boy; brahman — my dear brāhmaṇa; straiṇena — one who is too addicted to his wife; akaruṇā-ātmanā — one who is very hard of heart and without mercy; nirvāsitaḥ — is banished; pañca-varṣaḥ — although the boy is five years old; saha — with; mātrā — mother; mahān — great personality; kaviḥ — devotee.
The King replied: O best of the brāhmaṇas, I am very much addicted to my wife, and I am so fallen that I have abandoned all merciful behavior, even to my son, who is only five years old. I have banished him and his mother, even though he is a great soul and a great devotee.
apy anāthaṁ vane brahman
mā smādanty arbhakaṁ vṛkāḥ
śrāntaṁ śayānaṁ kṣudhitaṁ
api — certainly; anātham — without being protected by anyone; vane — in the forest; brahman — my dear brāhmaṇa; mā — whether or not; sma — did not; adanti — devour; arbhakam — the helpless boy; vṛkāḥ — wolves; śrāntam — being fatigued; śayānam — lying down; kṣudhitam — being hungry; parimlāna — emaciated; mukha-ambujam — his face, which is just like a lotus flower.
My dear brāhmaṇa, the face of my son was just like a lotus flower. I am thinking of his precarious condition. He is unprotected, and he might be very hungry. He might have lain down somewhere in the forest, and the wolves might have attacked him to eat his body.
aho me bata daurātmyaṁ
yo ’ṅkaṁ premṇārurukṣantaṁ
aho — alas; me — my; bata — certainly; daurātmyam — cruelty; strī-jitasya — conquered by a woman; upadhāraya — just think of me in this regard; yaḥ — who; aṅkam — lap; premṇā — out of love; ārurukṣantam — trying to rise onto it; na — not; abhyanandam — received properly; asat-tamaḥ — the most cruel.
Alas, just see how I was conquered by my wife! Just imagine my cruelty! Out of love and affection the boy was trying to get up on my lap, but I did not receive him, nor did I even pat him for a moment. Just imagine how hardhearted I am.
mā mā śucaḥ sva-tanayaṁ
prāvṛṅkte yad-yaśo jagat
nāradaḥ uvāca — the great sage Nārada said; mā — do not; mā — do not; śucaḥ — be aggrieved; sva-tanayam — of your own son; deva-guptam — he is well protected by the Lord; viśām-pate — O master of human society; tat — his; prabhāvam — influence; avijñāya — without knowing; prāvṛṅkte — widespread; yat — whose; yaśaḥ — reputation; jagat — all over the world.
The great sage Nārada replied: My dear King, please do not be aggrieved about your son. He is well protected by the Supreme Personality of Godhead. Although you have no actual information of his influence, his reputation is already spread all over the world.
suduṣkaraṁ karma kṛtvā
loka-pālair api prabhuḥ
aiṣyaty acirato rājan
yaśo vipulayaṁs tava
su-duṣkaram — impossible to perform; karma — work; kṛtvā — after performing; loka-pālaiḥ — by great personalities; api — even; prabhuḥ — quite competent; aiṣyati — will come back; acirataḥ — without delay; rājan — my dear King; yaśaḥ — reputation; vipulayan — causing to become great; tava — your.
My dear King, your son is very competent. He will perform activities which would be impossible even for great kings and sages. Very soon he will complete his task and come back home. You should know that he will also spread your reputation all over the world.
iti devarṣiṇā proktaṁ
maitreyaḥ uvāca — the great sage Maitreya said; iti — thus; devarṣiṇā — by the great sage Nārada; proktam — spoken; viśrutya — hearing; jagatī-patiḥ — the King; rāja-lakṣmīm — the opulence of his big kingdom; anādṛtya — without taking care of; putram — his son; eva — certainly; anvacintayat — began to think of him.
The great Maitreya continued: The King, Uttānapāda, after being advised by Nārada Muni, practically gave up all duties in relation with his kingdom, which was very vast and wide, opulent like the goddess of fortune, and he simply began to think of his son Dhruva.
tām upoṣya vibhāvarīm
tatra — thereupon; abhiṣiktaḥ — after taking a bath; prayataḥ — with great attention; tām — that; upoṣya — fasting; vibhāvarīm — night; samāhitaḥ — perfect attention; paryacarat — worshiped; ṛṣi — by the great sage Nārada; ādeśena — as advised; pūruṣam — the Supreme Personality of Godhead.
Elsewhere, Dhruva Mahārāja, having arrived at Madhuvana, took his bath in the river Yamunā and observed fasting in the night with great care and attention. After that, as advised by the great sage Nārada, he engaged himself in worshiping the Supreme Personality of Godhead.
māsaṁ ninye ’rcayan harim
tri — three; rātra-ante — at the end of night; tri — three; rātra-ante — at the end of night; kapittha-badara — fruits and berries; aśanaḥ — eating; ātma-vṛtti — just to preserve the body; anusāreṇa — as it was necessary, minimum; māsam — one month; ninye — passed away; arcayan — worshiping; harim — the Supreme Personality of Godhead.
For the first month Dhruva Mahārāja ate only fruits and berries on every third day, only to keep his body and soul together, and in this way he progressed in his worship of the Supreme Personality of Godhead.
dvitīyaṁ ca tathā māsaṁ
ṣaṣṭhe ṣaṣṭhe ’rbhako dine
kṛtānno ’bhyarcayan vibhum
dvitīyam — the next month; ca — also; tathā — as mentioned above; māsam — month; ṣaṣṭhe ṣaṣṭhe — every sixth day; arbhakaḥ — the innocent boy; dine — on days; tṛṇa-parṇa-ādibhiḥ — by grasses and leaves; śīrṇaiḥ — which were dry; kṛta-annaḥ — made for his food; abhyarcayan — and thus continued his method of worship; vibhum — for the Supreme Personality of Godhead.
In the second month Dhruva Mahārāja ate only every six days, and for his eatables he took dry grass and leaves. Thus he continued his worship.
tṛtīyaṁ cānayan māsaṁ
navame navame ’hani
tṛtīyam — the third month; ca — also; ānayan — passing; māsam — one month; navame navame — on each ninth; ahani — on the day; ap-bhakṣaḥ — drinking water only; uttama-ślokam — the Supreme Personality of Godhead, who is worshiped by selected verses; upādhāvat — worshiped; samādhinā — in trance.
In the third month he drank water only every nine days. Thus he remained completely in trance and worshiped the Supreme Personality of Godhead, who is adored by selected verses.
caturtham api vai māsaṁ
dvādaśe dvādaśe ’hani
dhyāyan devam adhārayat
caturtham — fourth; api — also; vai — in that way; māsam — the month; dvādaśe dvādaśe — on the twelfth; ahani — day; vāyu — air; bhakṣaḥ — eating; jita-śvāsaḥ — controlling the breathing process; dhyāyan — meditating; devam — the Supreme Lord; adhārayat — worshiped.
In the fourth month Dhruva Mahārāja became a complete master of the breathing exercise, and thus he inhaled air only every twelfth day. In this way he became completely fixed in his position and worshiped the Supreme Personality of Godhead.
pañcame māsy anuprāpte
dhyāyan brahma padaikena
tasthau sthāṇur ivācalaḥ
pañcame — in the fifth; māsi — in the month; anuprāpte — being situated; jita-śvāsaḥ — and still controlling the breathing; nṛpa-ātmajaḥ — the son of the King; dhyāyan — meditating; brahma — the Supreme Personality of Godhead; padā ekena — with one leg; tasthau — stood; sthāṇuḥ — just like a column; iva — like; acalaḥ — without movement.
By the fifth month, Mahārāja Dhruva, the son of the King, had controlled his breathing so perfectly that he was able to stand on only one leg, just as a column stands, without motion, and concentrate his mind fully on the Parabrahman.
sarvato mana ākṛṣya
dhyāyan bhagavato rūpaṁ
sarvataḥ — in all respects; manaḥ — mind; ākṛṣya — concentrating; hṛdi — in the heart; bhūta-indriya-āśayam — resting place of the senses and the objects of the senses; dhyāyan — meditating; bhagavataḥ — of the Supreme Personality of Godhead; rūpam — form; na adrākṣīt — did not see; kiñcana — anything; aparam — else.
He completely controlled his senses and their objects, and in this way he fixed his mind, without diversion to anything else, upon the form of the Supreme Personality of Godhead.
trayo lokāś cakampire
ādhāram — repose; mahat-ādīnām — of the material sum total known as the mahat-tattva; pradhāna — the chief; puruṣa-īśvaram — master of all living entities; brahma — the Supreme Brahman, the Personality of Godhead; dhārayamāṇasya — having taken into the heart; trayaḥ — the three planetary systems; lokāḥ — all the planets; cakampire — began to tremble.
When Dhruva Mahārāja thus captured the Supreme Personality of Godhead, who is the refuge of the total material creation and who is the master of all living entities, the three worlds began to tremble.
yadaika-pādena sa pārthivārbhakas
tasthau tad-aṅguṣṭha-nipīḍitā mahī
nanāma tatrārdham ibhendra-dhiṣṭhitā
tarīva savyetarataḥ pade pade
yadā — when; eka — with one; pādena — leg; saḥ — Dhruva Mahārāja; pārthiva — the King’s; arbhakaḥ — child; tasthau — remained standing; tat-aṅguṣṭha — his big toe; nipīḍitā — being pressed; mahī — the earth; nanāma — bent down; tatra — then; ardham — half; ibha-indra — the king of elephants; dhiṣṭhitā — being situated; tarī iva — like a boat; savya-itarataḥ — right and left; pade pade — in every step.
As Dhruva Mahārāja, the King’s son, kept himself steadily standing on one leg, the pressure of his big toe pushed down half the earth, just as an elephant being carried on a boat rocks the boat left and right with his every step.
tasminn abhidhyāyati viśvam ātmano
dvāraṁ nirudhyāsum ananyayā dhiyā
lokā nirucchvāsa-nipīḍitā bhṛśaṁ
sa-loka-pālāḥ śaraṇaṁ yayur harim
tasmin — Dhruva Mahārāja; abhidhyāyati — when meditating with full concentration; viśvam ātmanaḥ — the total body of the universe; dvāram — the holes; nirudhya — closed; asum — the life air; ananyayā — without being diverted; dhiyā — meditation; lokāḥ — all the planets; nirucchvāsa — having stopped breathing; nipīḍitāḥ — thus being suffocated; bhṛśam — very soon; sa-loka-pālāḥ — all the great demigods from different planets; śaraṇam — shelter; yayuḥ — took; harim — of the Supreme Personality of Godhead.
When Dhruva Mahārāja became practically one in heaviness with Lord Viṣṇu, the total consciousness, due to his fully concentrating and his closing all the holes of his body, the total universal breathing became choked up, and all the great demigods in all the planetary systems felt suffocated and thus took shelter of the Supreme Personality of Godhead.
naivaṁ vidāmo bhagavan prāṇa-rodhaṁ
vidhehi tan no vṛjinād vimokṣaṁ
prāptā vayaṁ tvāṁ śaraṇaṁ śaraṇyam
devāḥ ūcuḥ — all the demigods said; na — not; evam — thus; vidāmaḥ — we can understand; bhagavan — O Personality of Godhead; prāṇa-rodham — how we feel our breathing choked; cara — moving; acarasya — not moving; akhila — universal; sattva — existence; dhāmnaḥ — the reservoir of; vidhehi — kindly do the needful; tat — therefore; naḥ — our; vṛjināt — from the danger; vimokṣam — liberation; prāptāḥ — approaching; vayam — all of us; tvām — unto You; śaraṇam — shelter; śaraṇyam — worthy to be taken shelter of.
The demigods said: Dear Lord, You are the refuge of all moving and nonmoving living entities. We feel all living entities to be suffocating, their breathing processes choked up. We have never experienced such a thing. Since You are the ultimate shelter of all surrendered souls, we have therefore approached You; kindly save us from this danger.
mā bhaiṣṭa bālaṁ tapaso duratyayān
nivartayiṣye pratiyāta sva-dhāma
yato hi vaḥ prāṇa-nirodha āsīd
auttānapādir mayi saṅgatātmā
śrī-bhagavān uvāca — the Supreme Personality of Godhead replied; mā bhaiṣṭa — do not be afraid; bālam — the boy Dhruva; tapasaḥ — by his severe austerity; duratyayāt — strongly determined; nivartayiṣye — I shall ask him to stop this; pratiyāta — you can return; sva-dhāma — your own respective homes; yataḥ — from whom; hi — certainly; vaḥ — your; prāṇa-nirodhaḥ — choking the life air; āsīt — happened; auttānapādiḥ — on account of the son of King Uttānapāda; mayi — unto Me; saṅgata-ātmā — fully absorbed in thought of Me.
The Supreme Personality of Godhead replied: My dear demigods, do not be perturbed by this. It is due to the severe austerity and full determination of the son of King Uttānapāda, who is now fully absorbed in thought of Me. He has obstructed the universal breathing process. You can safely return to your respective homes. I shall stop this boy in his severe acts of austerities, and you will be saved from this situation.