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2024-04-24, 11:34 AM |
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Chapter
8: Dhruva
Leaves Home for the Forest
(1) Maitreya said: 'None of
the ones headed by Sanaka [the Kumâras] or the
other sons of Brahmâ: Nârada, Ribhu, Hamsa, Aruni and Yati,
lived a householder's life [being
married], [for] they were [vowed
to the] celibate [ûrdhva retasah, sending their seed
upwards]. (2) Oh
slayer of enemies,
Mrishâ, the wife [and sister] of [another son of Brahmâ
called Irreligion or] Adharma produced the two [children] Dambha
[Bluffing] and Mâyâ [Cheating], but they were taken by [a
demon ruling the south-west called] Nirriti who had no children. (3) From those
two Lobha [Greed] and Nikrita [Cunning] were born oh great soul. And from the
both of them there
were
Krodha
[Anger]
and
Himsâ
[Malice].
From
these
two
[also
irreligiously being
bound in incest] Kali and the sister called Durukti [Harsh
Speech] were born. (4) Oh
best of the truthful, bound to Durukti
Kali produced Bhaya [Fearfulness] and Mrityu [Death] and of those two
combined Yâtanâ [Excessive Pain] and Niraya [Hell] took
birth. (5) I
thus explained to you in short the cause of the devastation [of landing in
hell because of
irreligion]. Someone who hears
this description three times o pure one, will lead a pious life
and see the contamination of his mind being washed away.
(6) Next I will describe the dynasty famous for
its virtuous activities, oh best of the Kurus, that evolved from the
Manu called Svâyambhuva, who was a part of a plenary portion
[Brahmâ] of the Personality of Godhead. (7) Uttânapâda
and
Priyavrata,
the
two
sons
of
Queen
Satârûpa
and
her
husband were, as
parts of [Brahmâ's plenary
expansion] of the
Supreme
Lord Vâsudeva, there for
the protection and maintenance of
the world. (8)
Of the two wives of Uttânapâda,
Sunîti ['the one of good conduct'] and Suruci ['the one
delighting'], Suruci was far more
dear to the husband than the other one who
had a son called Dhruva ['the immovable one']. (9) When the king one day was patting the son of
Suruci named Uttama ['the one of excel'] whom he had placed on his lap,
he turned away Dhruva who also tried to get on his lap. (10) Queen Suruci who
was very
proud [of the king's attentions] enviously spoke to Dhruva, the
child
of the co-wife that
tried to get on his lap, in such a way that the
king could hear it. (11) 'My dear child, you don't deserve to seat
yourself where the king sits because, even
though you were born as a son of the king, you were not born from my
womb. (12) Oh
child, you don't understand
that, because you are not my own but from the womb of another
woman, the thing you desire is out of your reach. (13) You
can seat yourself on the
throne of the king if you want, but only if you, by means of
penance, have satisfied the Person of God and by His mercy have found a
place in my womb for yourself [to be born again].'
(14) Maitreya said: 'Pierced by the harsh words of
his stepmother, he out of anger began to breathe as heavily as a snake
struck by a stick and when he saw his father silently looking on,
he began to weep and ran away to his mother. (15) Having heard from the others what had
happened Sunîti lifted her heavily breathing son whose lips were
trembling on her lap, feeling very sorry over what was said by the
co-wife. (16) Losing
her
composure
she
cried
with
a
fire
of
grief
which burned like
dry leaves and when she
remembered the things said by the other
wife she spoke through the haze of tears
that fell from her lotuslike face.
(17) Not
knowing how to curb the danger the lady breathed heavily and said to
her son: 'Do not wish others
anything inauspicious my dear son, a person will have to suffer
himself from the ill he wishes others. (18) The
truth of what mother
Suruci has told you about having taken birth from the womb of me, the
unfortunate one, and that you grew up on the milk from my breast, is
that the king feels ashamed, he regrets it to have
accepted me for his wife. (19) All that your stepmother has told you is true.
If you want to sit on the
throne just like
Uttama, then just engage yourself without
being envious my dear son, in worshiping the lotus
feet of Adhokshaja, the Lord of Transcendence. (20) The
unborn One [your
great-grandfather Brahmâ] no doubt acquired his supreme position
in the universe and the qualifications to create, from worshiping the
One whom we know by His lotus feet and who can be approached by those
who in self-regulation have conquered the mind. (21) Likewise
Manu,
your
worshipable
grandfather, achieved liberation and the heavenly and
earthly happiness that is so difficult
to achieve by other means, because he in
worship executing sacrifices was of an unflinching devotion and great
charity. (22) Take shelter with
Him, the
Kindhearted One my dear boy, for people who want to get liberated
follow the path of
His lotus feet. Worship the Supreme Personality by fixing your mind
upon His image, thinking of nothing else and being faithful to your
original sense of duty with Him. (23) Looking
for
someone
else
I
wouldn't
know
any one but the Lord with the lotus eyes who could
mitigate your sorrow. Even de
Goddess of Fortune
who is worshiped by others my dear, is always with a lotus flower in
her hand looking for Him.'
(24) Maitreya said: 'Thus having heard the
purposeful words of the mother he, mindfully
keeping himself under control, left
his
father's
house. (25)
Nârada who came to hear about it and understood his intentions,
was surprised and with the hand that could expel all sin touching
his head he exclaimed: (26) 'Oh that might of the rulers!
Unable to tolerate any infringement on their prestige, this one being
only a child, took to heart the unpalatable words of his
stepmother.' (27) Nârada then said: 'Why is it that you, a child normally
fond
of sports and games, at present feel insulted because of not being
respected? (28) Even though you see no alternative, what
reason other than being
illusioned would there be for people to be dissatisfied in this world
wherein one because of one's karma is separated from one another? (29) Therefore
you
should
be
satisfied
oh
dear
one. Whatever it is that fate has in stall for a
person, is by someone who is
intelligent recognized as a way leading to the Supreme. (30) But
the yoga your mother told you to do for
elevating yourself to His mercy, is to my opinion too difficult for a
person like you. (31) The
greatest sages even, who were on the path of
detachment for many births, in
the trance of their strict yoga practice never came to understand what they were
looking for. (32)
Stop therefore now with this insistence
of yours, it'll take you nowhere. Save that [quest] for the future,
then you'll find ample opportunity [to engage in adult matters like
these]. (33) Any
embodied soul who is of peace with whatever happiness or distress that
destiny reserves for him, can reach the opposite side of
darkness. (34) With something [or someone who is] better
one should be pleased, with something [or someone who is] of a lesser
quality one should be compassionate and with something [or someone]
equal one should be friendly. Thus fostering no desires one is never
affected by tribulations.'
(35) Dhruva
said: 'This balance of
mind you talk about oh Lordship, is [a quality] of people who are
merciful with those who with their happiness and distress have lost
track of the soul, but for persons like us it is very difficult to
see
it the way you said it. (36) Because I was born a ruler I'm not that
tolerant. Pierced by the harsh
words of mother Suruci I cannot have a heart [like you]. (37) Please
tell
me
about
an
honest
way
to
pursue
my
desire
for
a
superior
position
in
the three
worlds oh brahmin, a position not even attainable for others like my
father, grandfather and
forefathers. (38) You as a worthy descendant of Brahmâ
playing the vînâ, alike the sun
travel all around the world for the sake of its welfare.'
(39) Maitreya said: 'Nârada was very pleased
to hear what Dhruva said, whereupon he compassionately replied to
give the boy good advice. (40)
Nârada told him: 'The path your mother told you about of fully
absorbing yourself in rendering service to the Supreme Lord
Vâsudeva, constitutes the highest perfection in life. (41) For
him who seeks
the supreme benefit of the self by what is known as dharma, artha
kâma and moksha [the
civil virtues of religious righteousness, economic activity, regulation
of sense
gratification and finding liberation], the worship of the Lord His
lotus feet is the only cause. (42) For
that purpose, my dear, go with my
blessing to the bank of the Yamunâ and be purified by the
sacredness of the Madhuvana forest where the Lord is always present. (43) When
you have taken a bath in
that
river, [also called] the Kâlindî [according to the name of
the
mountain where the Yamunâ springs from] - which performed
correctly
three times a day is a most auspicious thing to do - you should
sit down on a sitting place you have prepared. (44) You
should meditate upon the
Supreme
Spiritual Master with an undisturbed mind. Thereto you must, in relation to the life breath and the senses, gradually with the help of the threefold
breath control [of prânâyâma:
controlling
the
ingoing,
the outgoing and balanced breath] give
up the impurities of your mind. (45) Always
prepared to be merciful, He with His pleasing mouth and typical look,
His
straight nose, arched eyebrows and intelligent forehead, is the beauty
of
the demigods. (46) Youthful, attractive in all
His limbs and with lips and eyes as reddish as a rising sun, He, as the
shelter of
the surrendered souls who is transcendental in every respect, is the
one offering protection as merciful as the ocean. (47)
Marked with the S'rîvatsa [a few white hairs on His chest] and of
a deeply bluish [gray] color, He is the original Personality garlanded
with
flowers, showing the conch shell, the disc, the club and lotus flower
in
His four hands. (48) The garments of yellow silk He wears are
complemented by a helmet,
pearl earrings, a necklace, bracelets and the Kausthuba jewel. (49) Pleasing as well the eye as the mind, He has small bells of gold
around His waist and His ankles and is of a superior calm, peace and
serenity. (50) He occupies His place on the whorl of the
lotus
of the hearts of those who in worship unite in the light of the
glittering nails of His lotus feet. (51) You
should this way regularly envision the smiling of the Lord
who is
so affectionate
with the devotees, and thus fully attentive let your mind meditate
upon the greatest of all benedictors. (52) The
mind thus meditating the
very auspicious form of the Supreme Lord is, being transcendentally
enriched, very soon freed from all material contamination and will
never wander off from that position.
(53) Please
hear from me the very,
very confidential mantra to pray oh prince, from which recited aloud
for
seven days a person may behold what moves through the ether [planets,
heavenly beings, thoughts]. (54) 'Om namo bhagavate vâsudevâya' [my respects for the
Supreme Lord Vâsudeva]. With this mantra [called the dvâdas'âkshara
mantra] the learned one conversant with the differences according to time and place [des'a-kâla-vibhâgavit]
should exercise respect for
the physical appearance of the Lord the way it should be done with the help of the different paraphernalia. (55) One purifies with the help of water,
garlands of forest flowers, roots, different fruits and vegetables,
fresh grass, buds, bark and by offering tulsî leaves, which are
very dear to the Lord your master. (56) You
can [being alone in the
forest] begin with procuring
and worshiping a deity made of physical elements like earth and water
[clay], and therewith as a sage be of full self-control in
peace checking your speech and eat frugally whatever the forest
offers. (57) Meditate
[thereto]
upon
the
inconceivable
activities
that
by
the
Supreme
Lord
of
Wisdom
in
the form of an avatâra were performed in order
to exercise His supreme will and potencies. (58) In
service of the
Supreme Lord you should
respect Him in your heart with the mantras that embody Him in the way
the previous teachers performed their devotional service as I have told
you. (59-60) When
the
Supreme
Lord thus with your engagement in service by your body, mind and
words is
worshiped according to the regulative principles of bhakti, He will
increase the devotion of the devotees who are sincerely and seriously
engaged and will award them with
what they desire in regard of the spiritual life of the conditioned
souls and what belongs to it [the
so-called purushârthas]. (61) Being serious in bhakti-yoga
about your liberation you must in
complete detachment from
all sense-gratification unrelenting exercise a respect that is steeped
in
love for Him directly.'
(62) Thus being addressed by Nârada, the son
of the king circumambulated him offering his obeisances
and went to the
Madhuvana forest which, imprinted with the feet of the Lord, was the
right place for him to be. (63) When
Dhruva entering the forest thus had withdrawn
himself, the respected sage thought
it wise to pay
the king a visit in his palace. Seated there comfortably, he spoke
to him. (64)
Nârada said: 'Dear King, your face appears to be withering, what
are you thinking so deeply about? Have you lost your way with the
gratification of your senses, the
religion or the economy?'
(65) The king replied: 'Oh brahmin, my son, my sweet boy who is only five years old and actually a
great personality and devotee, I have, being too attached to my wife
and too hard-hearted, banished from here together with his mother. (66)
I worry whether the helpless boy
whose face is like a
lotus, without being protected by
anyone in the forest, oh brahmin, isn't starving or being tired having
laid down hasn't been devoured by wolves. (67) Alas,
how cruel I was being
conquered by a woman. Just imagine how utterly hard-hearted I was
denying him all affection when he out of love tried to climb on my
lap.'
(68) Nârada said: 'Do not I say, do not be
aggrieved about your son. He is well protected by the Godhead oh master
of men, you don't know how widespread His influence is all over the
world. (69) The
boy is a master. After performing
what is impossible for even the greatest personalities around, he, in
favor of your reputation, will come straight back to you dear
King.'
(70) Maitreya Muni said: 'The king,
having heard what Nârada told him, began to think about his son and neglected his opulent kingdom. (71)
Meanwhile the Original
Personality was worshiped [by Dhruva], after taking a bath and fasting that night,
with perfect attention the way
Nârada had advised it. (72)
For the first month worshiping the Lord he only ate, to the bare
necessity of preserving his body, fruits and berries in the morning
after every third night. (73) The
next month the innocent
boy continued his respect for the Almighty by eating every sixth day as
mentioned, on those days preparing his food from grasses and leaves
gone dry. (74) With
the third month passing he, fully
absorbed
in
his
respect
for
the
Lord
of
Wisdom,
Uttamas'loka,
each
ninth
day drank
water only. (75) That way continuing into the fourth month,
he by controlling his breath,
meditating in
worship of God, only ate air
every twelfth day.
(76) By
the fifth month in full
control of his breath the son of the king, meditating upon the
Creator, without moving stood on one leg like a column. (77) With
his mind fully
controlled
concentrating in the heart, he meditated with no other thoughts than
the thought of the Supreme Lord His form, upon Him, the resting place
for the senses
and their objects. (78) Keeping
his
mind
focussed
on
the
foundation,
the
cosmic
intelligence
of
the
reality,
the master of
the primal ether [pradhâna] and the person, the Supreme
Spirit, all the three worlds began to tremble. (79)
As he remained standing on his one leg
he, the child of the king, with the one half [of his body] pressed down
the
earth with his big toe bent, just like the king of elephants does
when he as a boat balances left and right with every step. (80) Because he in the full
of his meditation had stopped his breathing and closed all
the gates of his body, he thus
by
confining the life air was
suffocating all the worlds so that soon all the great souls from all
places sought their refuge with the Lord.
(81) The
godly said: 'We don't understand this oh Supreme Lord, the flow of the
universal breath is obstructed!
Therefore oh reservoir of goodness so
kind to the needy, we all
approach You for shelter to be
saved from this
calamity.'
(82) The Supreme Lord replied:
'Fear not, this
choking of your life air happens on account of the son of King
Uttânapâda who is fully absorbed in thoughts of Me. I will
ask the
boy so strong in his determination of penance to stop with this. Please
return to your homes.'
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