Chapter 9 - Viṣṇu’s boon and Dhruva’s Coronation

[Sanskrit text for this chapter is available]

Maitreya continued:

1. Gods, whose fears were thus dispelled, bowed down to Viṣṇu (God of very great valour or God of long strides in His Trivikrama form). When they returned to heaven, even Lord Viṣṇu (the Cosmic Man of thousand heads), being eager to see His devotee, sped to Madhuvana riding on Garuḍa.

2. Verily, Dhruva found that the lightening-like brilliant form of the Lord which he visualized as manifested in the lotus of his heart, due to his intellect sharpened by his intense yoga, suddenly disappeared. (Opening his eyes) he saw him standing outside in the same state (form).

3. Awed at his presence (lit. sight), the child bowed to him, bending down his body and prostrating himself before him like a stick. While looking at him, he was as if drinking him (with his eyes). He was, as if, kissing him with his mouth, and embracing, as it were, with his arms.

4. Hari who dwells in the heart of Dhruva as well as those of others, knew that the child which folded its palms before him, desired to praise him, but did not know how to express himself. Out of grace, He touched him on the cheek with his conch, the embodiment of the Veda.

5. Immediately (at the touch of Visnu’s conch) Dhruva whose eternal abode was reserved, was inspired, with the divine speech and realized decisively the real nature of the Supreme Soul (Brahman) and the jīva. Being full of devotion and love, he calmly (and without faltering)began to praise the Lord whose great glory is heard everywhere.

Dhruva said:

6.^[1] Salutations to you, Venerable Lord, the antaryāmin of all. You are the Lord of all powers. Having entered into me by your power of intelligence, you reactivate the power of my speech which was lying dormant, and enliven the activities of my (cognitive and conative) sense organs like hands, feet, ears, tactile sense and others.

7. Oh Lord! You are really only one. Having created the entire universe consisting of Mahat and other principles by your power called Māyā consisting of guṇas of infinite varieties, you enter as an antaryāmin (Inner^[2] Controller") in it, and appear as many in the apparent guṇas of Māyā (in the form of the presiding deities of organs of senses), just as the fire (though one) appears of different forms in relation to the different shapes and sizes of the wood (fuel).

8. Oh Lord! God Brahmā has completely submitted to you for refuge. By the knowledge conferred by you, he saw (i.e. created this universe like a man awakened from sleep. Oh friend of the distressed? How can your feet which are the shelter of the liberated persons, be forgotten by one who is grateful to your benevolent acts (such as resuscitating all the senseorgans etc.).

9. Your Māyā has really deluded their intelligence who worship you—a veritable wish-yielding tree (capable of) liberating persons from the cycle of births and deaths—for other purpose, and desire physical pleasures enjoyable by this body which is as good as a corpse—pleasures which men can get even in the hell.

10.[^[3] ?] Oh Lord! The bliss that embodied beings enjoy from meditating upon your lotus-like feet, or from listening to the stories of your devotees, is not available in the Brahman who is essentially blissful. How can it be enjoyed by beings who fall from the celestial cars struck down by the sword of Death.

11. Oh Infinite Lord! Bless me with the intimate companionship of those great persons, who bear constant devotion to you, and are of pure (desireless) heart. Thereby, being intoxicated with drinking the nectar in the form of stories about your honour’s excellent attributers, I shall easily cross^[4] the terrible ocean of saṃsāra, teeming with great calamities.

12.^[5] Oh Lord with a lotus in the navel! Those who closely associate themselves with (your devotees) whose hearts are longing for the fragrance (excellent attributes) of Your lotuslike feet, do not remember (even) their mortal frame which is extremely dear to them, much less their sons, friends houses, wealth and wives which are connected with it.

13.^[6] Oh unborn Lord! I know oniy your grossest form (the Virāṭrūpa) consisting of the world teeming with beasts, trees, birds, reptiles, gods, demons human beings etc.—the world characterised by sat and asat and produced by a number of principles like Mahat. I do not know, Oh Supreme Lord, your other form which is beyond this, where speech and mind cannot reach.

14. I bow to that glorious Lord, the Supreme Man, who at the end of Kalpa(at the time of the dissolution of the universe) withdraws this entire universe in his stomach. He, the friend of Ananta (the serpent Śeṣa) turns his eyes (inwards) upon him self (in Yoga-nidrā—Yogic sleep), and lies (asleep) on his coils. It is in the interior part of the gold lotus (comprising all worlds) which sprouted in the oceanlike navel of the Lord, that the resplendent god Brahmā appeared.

15. (As contrasted with the jīva) you are the eternally free, absolutely pure, omniscient, intelligent spirit, essentially unchangeable, First Person (existing before the creation and after the dissolution of the universe), possessor of divine attributes, and the controller of the triad (of guṇas or worlds or Vedas or divisions of time.). For you are the seer of the different states of the mind by your unobstructed vision. For the maintenance of the universe, you stay as (Viṣṇu) the presiding deity of sacrifices. You are thus totally distinct from jīva

16.^[7] I take resort to you who are that Para Brahman in whom various powers of contradictory character, such as knowledge and others, incessantly yet causelessly manifest themselves in succession—that Para Brahman who is the cause of the universe, the indivisible whole^[8], infinite, beginningless and endless, of purely blissful nature and unchangeable.

17. Oh Lord! You are the embodiment of the highest bliss. To those who are devoted to you that way (without cherishing any desires), your lotuslike feet themselves are the real blessings which are far superior to other worldly boons such as sovereignty and others. Oh noble Lord, you are however, so eager to confer your grace that like a mother-cow which nourishes and protects (against wolves etc.) its newly born calf, Your Lor hip protects us, your miserable devotees, who cherish worldly desire.

Maitreya said:

18. Verily, on being thus highly extolled by the intelligent (Dhruva) of noble heart (intent), the Lord who loves his devotees, applauded him and spoke thus.

The Lord said:

19. Oh Young prince, I know what you cherish in your heart. You are a strict observer of religious vows. May you be blessed. I bestow on you your cherished object even though it is unattainable (to others).

20. Oh blessed one, (I confer to you) that resplendent eternal place which is not attained to by anyone else. On it is based the entire circle of stellar luminaries like planets, stars and constellations of stars.

21.^[9] The circle of luminous bodies like stars etc. are fastened to the eternal post offered to Dhruva like a team of oxen to the central post in the threshing ground. The place given to Dhruva will survive even the destruction of three worlds in intermediate Kalpas. The stars presided over by Dharma, Agni and others and those by seven sages (Ursa Major) revolve round it (always) keeping it to their right.

22. When, at the time of his retirement to the forest, your father makes over (the kingdom of) the earth to you, you who are firmly established in Raja-Dharma, and with your senses (faculties) unimpaired, will protect the earth for a period of thirty-six thousand years.

23. When your brother Uttama is missing in a hunting expedition, his mother, brooding over him in mind, will enter a forest-conflagration while in search for him in the jungle.

24. As you know it, Sacrifice is my beloved form. Having, worshipped me by performance of a number of sacrifices with liberal dakṣiṇas (sacrificial fees), and having enjoyed here the real blessings, you will fix your heart on me, at the end.

25. Then, you will attain to my place which is bowed to by all the worlds and which is above that of the sages (Ursa Major)—a place from which there is no return (to saṃsāra).

Maitreya said:

26. Lord Viṣṇu (whose banner is Garuḍa), who was worshipped (by Dhruva) promised to give his own realm (to him), and returned to his own abode, while the boy stood gazing in wonder.

27. Although he got his wishes gratified by obtaining his cherished object through the service of the feet of god Viṣṇu, Dhruva was not very much pleased. He also returned to the city (his father’s capital).

Vidura asked:

28. How is it that Dhruva, who knew the real (value of) Puruṣārthas, regarded himself as unsuccessful in obtaining them even when, within (the period of) a single birth he secured the promise of the supreme abode of Hari, by worshipping his feet—a place extremely difficult to attain to by persons actuated with desires.

Maitreya replied:

29. Dhruva whose heart was pierced with sharp arrowlike words of his step-mother, (pointedly), remembered those words, and did not desire to attain the Final beatitude from the Lord who confers Mukti (Liberation). Hence, he became full of regrets (as the bitterness about his step-mother disappeared at the Lord’s blissful presence.)

Dhruva said (to himself):

30. I attained within a period of six months the asylum of the Lord’s feet which life-long celibates like Sananda and others could realize by Yogic meditation extending over a span of many lives (i.e. births). Alas! I, whose mind was fixed on diversity (or on worldly pleasures), have receded from them.

31. Oh! Look at the folly of a luckless fellow like me. Alas! Having reached the feet of the Lord who can terminate saṃsāra (the cycle of births and deaths), I begged for what was ephemeral.

32. My judgment was possibly deluded by jealous gods who attain to positions lower than mine^[10]. Hence, I, the wicked-most fellow, did not follow the true and salutary advice of Nārada.

33.^[11] I became deluded by Divine Māyā. Like sleeping man experiencing (fear at the sight of tigers etc. in) dreams while (in reality) there is nobody else (except the dreamer), I entertained a perverted view—a notion of difference^[12], even though the second is non-existent (i.e. only the ātman exists everywhere—one, without a second), and mistaking my brother as an enemy, I got afflicted at heart with jealousy.

34. In vain have I solicited this kingdom of the world or eteṛnal astral position, (as it is) like the medical treatment administered to a person whose life has ended. Having propitiated by penance, the Soul of the Universe who is so very difficult to propitiate, and who alone is capable of terminating the saṃsāra, I, a luckless fellow, begged of him saṃsāra only.

35. Alas! From the Supreme Lord who offered his own blissful state, I, whose fund of good merits is exhausted, stupidly begged for pride (i.e. sovereignty etc. the cause of pride), just as a penniless fellow begs unhusked grains from an emperor.

36. Oh Vidura, people like you who are devoted to the pollen dust in the lotus-like feet of Lord Kṛṣṇa, and whose hearts are satisfied with whatever they get by chance (or by his will), do not really seek for any personal objective (puruṣārtha), except his service.

37. When King Uttānapāda heard that his son Dhruva was coming he did not believe in it, thinking as if it were like the news of the return to life of a dead man, and thought to himself, “How could an unfortunate person like me be so lucky?”

38. He, however, put faith in the words of the Divine Sage Nārada. He was overwhelmed with joy. Being highly pleased with the person who brought the news, he presented him a costly necklace of pearls.

39-40. He mounted a chariot decked with gold and drawn by excellent horses. Surrounded by Brāhmaṇas, elderly members of his family, ministers and kinsmen, he, being eager to see his son, immediately set out of his capital, while conches were being blown, kettle-drums sounded, Vedic hymns chanted and flutes played upon.

41. Adorned with gold ornaments, his queens, Sunīti and Suruci, accompanied by prince Uttama, went forward in palanquins to receive him.

42-43. The king saw him (Dhruva) coming, near the garden. Being overwhelmed with love, he hurriedly got down from the chariot and quickly approached him. The king, whose heart was full of anxiety for a long time (for his missing son), was heaving deep sighs, and clasped in his arms his son Dhruva who was absolved of all the bonds of sins by the touch of Lord Hari’s feet.

44. Then, the king whose most cherished desire (to see Dhruva safe) was fulfilled, smelt again and again the crown of Dhruva’s head, and bathed his son with his cool tears (of joy).

45. Dhruva, the foremost among the pious people, respectfully welcomed by all, bowed at his father’s feet and was addressed with blessings. He paid respects to his mothers by bowing his head.

46. Suruci (Dhruva’s step-mother) lifted up the child that bowed down at her feet. She clasped it to her bosom and with her throat choked with tears, she blessed, ‘May you live long’.

47. Just as water automatically flows to a lower level, all creatures bow to him with whom Lord Hari is pleased, on account of his qualities like universal friendliness and others.

48. Overwhelmed with love, both Uttama and Dhruva embraced each other. With their hair standing on the end at the touch of each other, they constantly shed tears of joy.

49. His mother Sunīti hugged her son (who was) dearer to her than her life. Feeling happy at the touch of his body, she was relieved of her mental anguish.

50. Oh warrior Vidura! Milk flowed out from her breasts which were then constantly bathed in the tears of joy (flowing) from the eyes of the hero’s mother (Sunīti).

51. People praised the queen, “luckily your son, who was missing for a long time, has returned to remove your mental affliction. He will now protect the world (lit. the globe of the earth).

52. You have really propitiated the Lord who removes the afflictions of his suppliants, and by constantly meditating on whom, heroes (wise men) have conquered death which is very difficult to overcome”.

53. While people were thus caressing Dhruva, the king placed Dhruva along with his brother, on a female elephant, and joyously entered his capital, amidst their cheers (lit. praise).

Description of the decorations in the city

54. There, at different places brilliant alligator-shaped festoons were hung: plaintain-trees and young areca-nut trees, with bunches of fruit were set up.

55. At every door (were placed) vessels full of water with lights burning on them, and decorated with leaves of mango trees, pieces of cloth, wreaths of flowers and strings of pearls hanging round their necks.

56. The ramparts, gates and mansions which beautified the city were decked in gold, and the tops (of the buildings) were shining like the pinnacles of celestial cars.

57. Its quadrangles, royal roads and streets were swept clean, and sprayed over with (scented) sandal-water. It was spread over with fried rice, unbroken rice akṣatas, flowers, fruits and other articles of worship.

58-59. Wherever Dhruva was seen on the road, the ladies of the city, out of affection, gave him auspicious benedictions. They showered on him white mustard, unbroken rice, curds, water, blades of durvā grass, flowers and fruits. While listening to their sweet strains, he entered his father’s palace.

60. Fondly caressed by his father, Dhruva lived in the best of mansions built of most precious stones, like a god in the celestial region.

61.^[13] There that palace was furnished with beds white and soft like the foam of milk, on ivory bed-steads chased with, gold. The seats were highly precious and the furniture was made of gold.

62. There, on the walls of crystals and very costly emeralds, were shining jewel-lamps held by statuettes of beautiful damsels made of precious stones.

63. The gardens were beautiful with various species of celestial trees on which couples of birds were warbling and the swarms of intoxicated black-bees were humming sweetly.

64. There, the tanks in the garden had steps of cat’s- eye (Vaidūrya). They contained white and blue lotuses and lilies, and were resorted to by swarms of swans, ducks, ruddy geese and cranes.

65. The royal sage Uttānapāda was highly wonder- struck at seeing his son’s most wonderful prowess, of which he heard (only the reports).

66. Seeing that Dhruva had come of age, and was acceptable to his cabinet of ministers, and was loved by the subject the king coronated him as the Lord of the earth.

67. Realizing that he had grown old, the King, contemplating over the nature of the Soul, became unattached to worldly pleasures, and left for the forest.

Footnotes and references:

[1]:

sva-dhāmnā—(i) By your will power and knowledge—Bhāgavata Candrikā

(ii) By your being antar-yāmin

v.l. sva-dhāmnaḥ—Bhāgavata Candrikā’s Text.: Prāṇas and sense-organs wherein. Paramātman abides.

[2]:

Puruṣa—antaryāmin (Inner Controller)—Bhāvāratha Dīpikā, VC., Bālaprabodhini
Jīva-śarīrakaḥ / God dwelling in Jīva—Bhāgavata Candrikā
One who abides in the body—Padaratnāvalī

[3]:

Padaratnāvalī construes differently: The bliss is not enjoyable by the Jīva who is in contact with Brahman by meditation etc.—Brahman whose greatness lies in its absolute independence. There is no need to speak of persons who, having attained the heaven (Svarga), move in the celestial cars, for the heaven is subject to destruction by the impending sword of Kāla or death.

[4]:

neṣye: (i) Padaratnāvalī notes a pun here (1) Cross over and (II) shall not return to (na+iṣye).

(ii) Sārārthadarśinī & Bhāvārtha-dīpikā-prakāśa: defeat, overcome. Just as the god of death cannot touch a person who has drunk nectar, the ocean of saṃsāra dare not affect me who am drunk with your nectarlike stories.

[5]:

Padaratnāvalī construes the first half differently:

Those who think of their own sons, friends, house, wealth, and wives, do not remember you who are (really) the dearest of all and who are the First Being.

[6]:

Bhāgavata Candrikā takes objection to Bhāvāratha Dīpikā’s interpretation as he is knowable by Śāstras. He combines na-yatra-vādaḥ, and separates param-a-vedmina, and interprets: ‘Not that I cannot, by your grace, comprehend your subtle form about which there is a controversy...’ Bhāgavata Candrikā gives another interpretation of na-yatra-vādaḥ—‘The controversy whether it is prākṛta (produced of Prakṛti) does dot arise’.

(ii) Padaratnāvalī adopts the v.l. na-yatra-vācaḥ and explains:

It is not possible for me to know your subtle form which the goddess of speech (which implies Lakṣmī, Brahmā and other divinities) who sees him everyday, cannot comprehend due to his infiniteness.

Siddhāntapradīpa states: I do not know fully even your gross form. Need it be said that I cannot comprehend your subtle form?

[7]:

(i) Mutually contradictory potencies exist in their qualitative capacity in the Lord, and they carry out their different functions in proper order—Kramasandarbha.

(ii) The lord is the receptacle of mutually exclusive powers. But they manifest themselves in due succession for the maintenance of world order (e.g. creation, sustenance, dissolution etc.)—Bhāgavata Candrikā

[8]:

ekam [eka]—who is both the material and efficient cause, the protector and destroyer of the universe—Bhāgavata Candrikā

[9]:

It (this eternal place) continues to exist even after the destruction of those who live for a Kalpa. Just as a team of oxen employed to thrash out corn by trampling over it, is fastened to a post in the middle of the thrashing ground, and the bulls go round it, the stars presided over by Dharma, Agni, Kaśyapa, Śukra (Venus) and the forest dwelling sages (Ursa Major) along with stars and constellations, revolve round it, keeping it to their right. (Siddhāntapradīpa).

[10]:

Or: who are to fall from their position as gods.

[11]:

Other interpretations:

(i) Like a man in sleep, I am under the influence of the divine Māyā which is difficult to overcome. Due to her influence,. I mistake my body for the real Soul (Ātmnā [Ātmā?]) and think that I have got independent existence, even though, in reality, there is nothing which is not under the control of Brahman. Hence, under the misconception that my brother is my enemy, I am afflicted with this heart-burning.—Bhāgavata Candrikā

(ii) I am influenced by Hari’s binding power—Māyā, just as a person asleep (steeped in ignorance) fails to see things in correct perspective, but takes a perverted view, I mistakenly look upon brother Uttama as my enemy, and am afflicted at heart by this misconception, even though Hari is the only independent, omnipotent Lord without a second.—Padaratnāvalī

(iii) From point of ātman, I and my brother Uttama are jīvas (the taṭastha-vṛtti of the Lord), and from physical point of view, our bodies are composed of five bhūtas. In spite of this, I am deluded by Māyā to look upon him as an enemy.—VC.

[12]:

bhinna-dṛk—who thinks of a puruṣārtha other than the Lord.—Kramasandarbha.

[13]:

This verse and the following three verses are repeated. Gf. Supra 3.33.16-19—the description of Kardama’s mansion.