rule



 

Canto 4

S'rî S'rî S'ikshâshthaka

 

Chapter 8: Dhruva Leaves Home for the Forest

(1) Maitreya said: 'None of those headed by Sanaka [the Kumâras] nor the other sons of Brahmâ: Nârada, Ribhu, Hamsa, Aruni and Yati, lived a householder's life [being married]; they were celibates [ûrdhva retasah, who send 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 [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]. Anyone who hears this description three times, oh pure one, will lead a pious life and see the contamination of his mind being washed away.

(6) I shall now 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 of the Personality of Godhead [viz. Brahmâ]. (7) Uttânapâda and Priyavrata, the two sons of Queen Satârûpa and her husband were there, as  parts of [Brahmâ's plenary expansion] of the Supreme Lord Vâsudeva, 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 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 do not 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 do not understand that, because you are not my own but were born 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 Original Person of God and thus by His mercy have secured a place for yourself in my womb [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 with 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 panting son whose lips were trembling on her lap, feeling very sorry over what was said by the co-wife. (16) Losing her self-control she cried with a fire of grief that burned like dry leaves and upon remembering the things said by the other wife she spoke through the haze of tears that fell from her lotus like face. (17) Not knowing how to curb the danger the lady breathed heavily and said to her son: 'Do not think evil of others, my dear son, for someone will have to suffer himself from the pain he wishes others. (18) The truth of what mother Suruci has told you about having taken birth from the womb of me as 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) What your stepmother told you is not false. 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 his 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 subdued 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 of great charity. (22) Take shelter of Him, the Kindhearted Caretaker, dear boy, for people who desire liberation follow the path of His lotus feet. Worship the Supreme Personality by fixing your mind upon His image, by thinking of nothing else and by being faithful to your original sense of duty with Him. (23) Looking for someone else, there is no one but the Lord with the lotus eyes who can mitigate your sorrow. Even the Goddess of Fortune who is worshiped by others, my dear boy, is always looking for Him with a lotus flower in her hand.'

(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, he here 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, presently feel insulted for not being respected? (28) Even though you do not see it differently [but from your honor], what else but being illusioned would the reason be that people are dissatisfied in this world wherein one, because of one's karma, is separated from each other? (29) Be therefore satisfied [in turning away from illusion], my dear one. Whatever it is that fate has in stall for a person, is by someone intelligent recognized as a path leading to the Supreme. (30) But the yoga your mother told you to do for elevating yourself to His mercy, is in my opinion hard to perform for a person like you. (31) Even to sages for many births on the path of detachment, it may happen that they never come to understand what they are looking for in the absorption of their strict yoga practice. (32) Therefore give up your insistence, it takes you nowhere. Save it for the future, you will find ample opportunity then. (33) Any embodied soul having peace with whatever happiness or distress provided by destiny, can reach beyond the darkness. (34) With something [or someone] better one should be pleased, with something [or someone] 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 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 am not that tolerant. Pierced by the harsh words of mother Suruci I cannot be as merciful [as you]. (37) Please tell me an honest way to pursue my desire for a superior position in the three worlds, oh brahmin. How can I reach a position not even attained by others like my father, grandfather and forefathers? (38) You as a worthy descendant of Lord Brahmâ playing the vînâ, just like the sun travel 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 mentioned by your mother of fully absorbing yourself in rendering service to the Supreme Lord Vâsudeva, constitutes the highest perfection in life. (41) For the one 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's lotus feet constitutes the only motive. (42) For that purpose, my dear boy, 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 correctly performed three times a day is a most auspicious thing to do - you should sit down on a sitting place you have prepared. (44) By means of the three types of breath control [of prânâyâma: controlling the ingoing, the outgoing and balanced breath] you must, step by step giving up the impurities of your mind and controlling your life breath and senses, meditate on the Supreme Spiritual Master with an undisturbed mind. (45) Always willing to be of mercy, 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 is the shelter of the surrendered souls, the strength of man and an ocean of mercy. (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 both the eye and the mind, He has small bells of gold around His waist and His ankles and is of a superior calm, peace and serenity. (50) Standing on the whorl of the lotus of their hearts, He occupies the minds of those who worship His lotus feet by the light of His glittering nails. (51) This way you regularly must envision the smiling of the Lord who is so affectionate with the devotees, and thus fully attentive let your mind meditate on the greatest of all benedictors. (52) When you thus meditate on the very auspicious form of the Supreme Lord, your mind, being transcendentally enriched, very soon will be freed from all material contamination and never wander off.

(53) Please hear from me the most confidential mantra, oh prince, whereupon meditating a person in seven days can see what is moving in 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] a wise person, conversant with the divisions of time and place [des'a-kâla-vibhâgavit], should exercise respect for the physical appearance of the Lord, as should with  the different paraphernalia. (55) You should be of worship with the help of pure water, garlands of forest flowers, roots, different fruits and vegetables, fresh grass, buds, bark and by offering tulsî leaves that 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 therewith on the inconceivable activities that by the Supreme Lord of Wisdom were performed in the form of an avatâra 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. Do that the prescribed way with the devotional service of the teachers of the past. (59-60) When the Supreme Lord thus, by  your engagement of being of service with your body, mind and words, is worshiped according to the regulative principles of bhakti, He will strengthen the devotion of you as a sincerely and seriously engaged devotee. He will award you with that what you, as a conditioned soul, desire for your spiritual life and everything that belongs  to it [for the fulfillment of the  so-called purushârthas]. (61) Free from attachment to sensual matters making serious work of uniting in devotion unto Him, one must always filled with love, directly be of worship for the sake of [one's own] liberation [and the liberation of others].'

(62) Thus being addressed by Nârada, the son of the king circumambulated him offering his obeisances and went to the Madhuvana forest that, imprinted by the lotus feet of the Lord, was the right place to be. (63) After Dhruva had entered the forest for penance, the sage thought it wise to pay the king a visit in his palace. Respectfully being welcomed he, seated there comfortably, spoke to him. (64) Nârada said: 'Dear King, your face looks withered, 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 is 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, is starving or being tired having laid down, has 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 Lord, oh master of men. As yet you have no idea of his glory that will spread 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) [Dhruva] meanwhile, after taking a bath and fasting that night, worshiped the Original Personality with perfect attention, the way Nârada had advised it. (72) The first month worshiping the Lord he after every third night, to the bare necessity of preserving his body, only ate fruits and berries in the morning. (73) The next month the boy continued with his respect for the Almighty Lord by eating every sixth day his food consisting of dried grasses and leaves. (74) He, fully being absorbed in his respect for the Lord of Wisdom, Uttamas'loka, passed the third month with drinking water only every ninth day. (75) Likewise continuing the fourth month, he, by controlling his breath while meditating in worship of the Lord, 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, motionless stood on one leg like a column. (77) With his mind fully controlled concentrating, he meditated with no other thought than the form of the Supreme Lord, of Him, the resting place for the senses and their objects in his heart. (78) When he kept his mind focussed on the foundation, the cosmic intelligence of the reality, the Lord and Master of the primal ether [pradhâna] and the person, the Supreme Spirit, the three worlds began to tremble. (79) While standing on his one leg, the child of the king with the one half [of his body] pressed down the earth with his big toe bent, like the king of the elephants does when he like a boat balances left and right with every step. (80) Because he in the full of his meditation on the complete of the universal form, had stopped his breathing and had closed all the gates of his body, he thus, by confining the life air, suffocated all the worlds. For that reason soon the great souls from all places sought their refuge with the Lord.

(81) The godly souls said: 'We cannot 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 in order 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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Third revised edition, loaded August 3, 2017.   

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Maitreya said: 'None of those headed by Sanaka [the Kumâras] nor the other sons of Brahmâ: Nârada, Ribhu, Hamsa, Aruni and Yati, lived a householder's life [being married]; they were celibates [ûrdhva retasah, who send their seed upwards].
Maitreya said: 'None of the ones headed by Sanaka or the other sons of Brahmâ - Nârada, Ribhu, Hamsa, Aruni and Yati - stayed at home; they for sure lived the celibate life [ûrdhva retasah, sending their seed upwards]. (Vedabase)

 

Text 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.

O slayer of enemies, Mrishâ, the wife [and sister] of [another son of Brahmâ called] Irreligion produced the two [sons] Bluffing and Cheating, but they were taken by [a demon called] Nirriti who was without children. (Vedabase)

 

Text 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 [irreligiously being bound in incest] Kali and the sister called Durukti [Harsh Speech] were born.

From those two were born Greed and Cunning and, o great soul, from the both of them there were Anger and Malice. On turn from the both of them there were Kali and the sister called Harsh Speech. (Vedabase)

  

Text 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.

O best of the truthful, from Harsh Speech did Kali produce Fearfulness and Death and of those two combined were produced Excessive Pain as well as Hell. (Vedabase)

 

Text 5

I thus explained to you in short the cause of the devastation [of landing in hell because of irreligion]. Anyone who hears this description three times, oh pure one, will lead a pious life and see the contamination of his mind being washed away.

In short I so explained to you the cause of devastation; your soul its contamination will be washed off if you, as one of piety, hear of this description three times, o pure one. (Vedabase)

 

Text 6

I shall now 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 of the Personality of Godhead [viz. Brahmâ].

Now following, I will describe the dynasty famous for its virtuous activities, o 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. (Vedabase)

 

Text 7

Uttânapâda and Priyavrata, the two sons of Queen Satârûpa and her husband were there, as  parts of [Brahmâ's plenary expansion] of the Supreme Lord Vâsudeva, for the protection and maintenance of the world.

Uttânapâda and Priyavrata, the two sons of Queen S'atarûpâ and her husband, as being part of the plenary expansion [Brahmâ] of the Supreme Lord Vâsudeva, were there for the protection and maintenance of the world. (Vedabase)

 

Text 8

Of the two wives of Uttânapâda, Sunîti ['the one of good conduct'] and Suruci ['the one delighting'], Suruci was more dear to the husband than the other one who had a son called Dhruva ['the immovable one'].

Of the two wives of Uttânapâda, Sunîti ['the one of good conduct'] and Suruci, was Suruci ['the one delighting'] far more dear to the husband than the other one who had a son called Dhruva ['the immovable one']. (Vedabase)

 

Text 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.

When once the king was patting the son of Suruci named Uttama ['the one of excel'], whom he had placed on his lap, did he not welcome Dhruva who also tried to get on his lap. (Vedabase)

 

Text 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.

Queen Suruci who, being too proud, was envious, made the child of the co-wife, Dhruva, who tried to get up to him, listen to her, speaking so that the king could hear it. (Vedabase)

 

Text 11

'My dear child, you do not 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.

'My dear child, you do not deserve to seat yourself where the king sits, that place belongs to me because, although you were born as a son of the king, you were not born from my womb. (Vedabase)

 

Text 12

Oh child, you do not understand that, because you are not my own but were born from the womb of another woman, the thing you desire is out of your reach. 

O child, try to understand of yourself that, because you are not my own but from the womb of another woman, the matter you desire is out of your reach. (Vedabase)


Text 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 Original Person of God and thus by His mercy have secured a place for yourself in my womb [to be born again].'

If you so desire, you can only by means of penance, having satisfied the Person of God and by His mercy having found yourselves a place in my womb, seat yourselves on the throne of the King.'  (Vedabase)

 

Text 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 with his father silently looking on, he began to weep and ran away to his mother.

Maitreya said: 'Pierced by the harsh words of his stepmother, he out of anger began to breathe heavily, as a snake struck by a stick, and when he saw how his father looked on as a silent witness, began he to weep and went he to where his mother was. (Vedabase)

 

Text 15

Having heard from the others what had happened Sunîti lifted her panting son whose lips were trembling on her lap, feeling very sorry over what was said by the co-wife.

Having heard from the others what had happened lifted Sunîti her heavily breathing son, whose lips were trembling, on her lap feeling very sorry over what was said by the co-wife.  (Vedabase)

 

Text 16

Losing her self-control she cried with a fire of grief that burned like dry leaves and upon remembering the things said by the other wife she spoke through the haze of tears that fell from her lotus like face.

Losing her composure the woman lamented with a fire of grief which, in remembrance of the things said by the other wife, burnt like dry leaves and spoke she through the haze of tears that fell from her lotus-like face. (Vedabase)

 

Text 17

Not knowing how to curb the danger the lady breathed heavily and said to her son: 'Do not think evil of others, my dear son, for someone will have to suffer himself from the pain he wishes others.

Gasping for air the lady found no way to avert the danger 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. (Vedabase)

 

Text 18

The truth of what mother Suruci has told you about having taken birth from the womb of me as 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.

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 that breast, is that the king became ashamed or in other words, that he regrets having accepted me for his wife. (Vedabase)

 

Text 19

What your stepmother told you is not false. 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.

If you desire to occupy the throne as also Uttama does, then just engage yourselves in the worship of the lotus feet of Adhokshaja, the Lord of Transcendence, my dear son, without being envious, for all that your stepmother has told you is factual. (Vedabase)

 

Text 20

The unborn One [your great-grandfather Brahmâ] no doubt acquired his supreme position in the universe and his 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 subdued the mind.

The unborn One [your great-grandfather, Brahmâ] no doubt acquired his supreme position in the universe with the qualifications to create, from worshiping the One of whom we know the lotus feet and who can be approached by the ones who conquered the mind in selfregulation. (Vedabase)


Text 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 of great charity.

Likewise, found the Manu, your worshipable grandfather, his liberation thereafter; he who in worshiping with unflinching devotion and by great charity in executing sacrifices, achieved the divine in earthly happines, that is difficult to achieve by other means. (Vedabase)
 

Text 22

Take shelter of Him, the Kindhearted Caretaker, dear boy, for people who desire liberation follow the path of His lotus feet. Worship the Supreme Personality by fixing your mind upon His image, by thinking of nothing else and by being faithful to your original sense of duty with Him.

With Him, the Kind One taking care, my dear boy, you also should take shelter like everyone else desiring liberation has to figure out the path of the lotus feet; keep with determination, from your original nature, your mind fixed upon the devotional service of the Original Personality of God. (Vedabase)


Text 23

Looking for someone else, there is no one but the Lord with the lotus eyes who can mitigate your sorrow. Even the Goddess of Fortune who is worshiped by others, my dear boy, is always looking for Him with a lotus flower in her hand.'

Looking for others who could ease your difficulties I know no one else to go for but Him, the lotus-eyed One, my dearest, who is sought by the herself eagerly sought Goddess of Fortune with a lotus flower in her hand.' (Vedabase)


Text 24

Maitreya said: 'Thus having heard the purposeful words of the mother he, mindfully keeping himself under control, left his father's house.

Maitreya said: 'Thus having heard the purposeful words of the mother left he his father's house, mindfully keeping himself under control. (Vedabase)

 

Text 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:

Nârada who came to hear about it and knew what he was about to do, was surprised and with the hand, that could expel all sin, touching his head, he exclaimed: (Vedabase)

 

Text 26

'Oh that might of the rulers! Unable to tolerate any infringement on their prestige, he here being only a child, took to heart the unpalatable words of his stepmother.'

'Oh that might of the rulers! Unable to tolerate any infringement on their prestige, this one being only a child, took offense at the unpalatable words that came from his stepmother.' (Vedabase)

 

Text 27

Nârada then said: 'Why is it that you, a child normally fond of sports and games, presently feel insulted for not being respected?

Nârada then said: 'Why is it my dear boy, that with you, presently finding no respect being insulted, I cannot see the attachment to sports and games normal for boys like you? (Vedabase)

 

Text 28

Even though you do not see it differently [but from your honor], what else but being illusioned would the reason be that people are dissatisfied in this world wherein one, because of one's karma, is separated from each other?

Even though you see no alternative, what reasons, other than being illusioned, would there be for people to be dissatisfied in this world wherein one by ones karma is separated from one another?  (Vedabase)

 

Text 29

Be therefore satisfied [in turning away from illusion], my dear one. Whatever it is that fate has in stall for a person, is by someone intelligent recognized as a path leading to the Supreme.

Therefore you should be satisfied, dear one; whatever the nature of what destiny prepares a person, is by an intelligent person seen as a way towards the Supreme. (Vedabase)

 

Text 30

But the yoga your mother told you to do for elevating yourself to His mercy, is in my opnion hard to perform for a person like you.

Isn't it therefore so, as I am convinced is the case, that the yoga your mother told you to do for elevating yourself to His mercy, is too difficult for a person like you? (Vedabase)

 

Text 31

Even to sages for many births on the path of detachment, it may happen that they never come to understand what they are looking for in the absorption of their strict yoga practice.

The greatest sages, who were on the path of detachment for many births, never came to understand what they were looking for, despite of being in the full of the severest austerities. (Vedabase)

 

Text 32

Therefore give up your insistence, it takes you nowhere. Save it for the future, you will find ample opportunity then.

For this reason, stop now with this resolve of yours, it'll take you nowhere. Just reserve that for the future, you'll see that there will be ample opportunities for yourself then. (Vedabase)

 

Text 33

Any embodied soul having peace with whatever happiness or distress provided by destiny, can reach beyond the darkness.

Any person who is satisfied with whatever happiness or distress that destiny prepares him, is able to reach with his embodied soul the side opposite of darkness. (Vedabase)

 

Text 34

With something [or someone] better one should be pleased, with something [or someone] 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.'

To what is better one should feel pleased, to what is of a lesser quality one should be compassionate and to what is equal one should be friendly; thus fostering no desires one is never affected by tribulations.' (Vedabase)

 

Text 35

Dhruva said: 'This balance of mind you talk about, oh Lordship, is [a quality] of people 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.

Dhruva said: 'This balance of mind you talk about o Lordship, is of those who are merciful to people who are affected, but for persons like us it is very difficult to see it the way you said it.  (Vedabase)

 

Text 36

Because I was born a ruler I am not that tolerant. Pierced by the harsh words of mother Suruci I cannot be as merciful [as you].

It is from being born a ruler that I'm not that tolerant; pierced by the harsh words of mother Suruci I cannot keep my heart [to what you said]. (Vedabase)

 

Text 37

Please tell me an honest way to pursue my desire for a superior position in the three worlds, oh brahmin. How can I reach a position not even attained by others like my father, grandfather and forefathers?

Please tell me of an honest way to pursue my desire for such a superior position in the three worlds, o brahmin, as not even others like my father, grandfather and forefathers could acquire. (Vedabase)

 

Text 38

You as a worthy descendant of Lord Brahmâ playing the vînâ, just like the sun travel around the world for the sake of its welfare.'

Your honor, being born as a true part of Lord Brahmâ, do you, playing the vînâ, like the sun travel all over the world for the sake of its welfare.' (Vedabase)

 

Text 39

Maitreya said: 'Nârada was very pleased to hear what Dhruva said, whereupon he compassionately replied to give the boy good advice.

Maitreya said: 'Thus hearing what he told him, was Nârada very pleased, whereupon he compassionately replied to give the boy good advice. (Vedabase)
 

Text 40

Nârada told him: 'The path mentioned by your mother of fully absorbing yourself in rendering service to the Supreme Lord Vâsudeva, constitutes the highest perfection in life.

Nârada told him: 'That path your mother told you about is certainly your ultimate destination; render the Supreme Lord Vâsudeva your service by fully absorbing Him in your mind. (Vedabase)

 

Text 41

For the one 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's lotus feet constitutes the only motive.

One who in the name of duty, virtue, gratification and liberation desires after the goal of life of the soul, should in that only be for the cause of serving His feet. (Vedabase)


Text 42

For that purpose, my dear boy, 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.

To that, my dear, with my blessing, go to the bank of the Yamunâ and be purified by the sacredness of the Madhuvana forest where the Lord is always present. (Vedabase)

 

Text 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 correctly performed three times a day is a most auspicious thing to do - you should sit down on a sitting place you have prepared.

When you have taken a bath in that river there, the Kâlindî [the Yamunâ to the name of the mountain where the Yamunâ finds her source], which most auspicious the right way is performed three times a day, you should seat yourself having prepared a sitting place.  (Vedabase)
 

Text 44

By means of the three types of breath control [of prânâyâma: controlling the ingoing, the outgoing and balanced breath] you must, step by step giving up the impurities of your mind and controlling your life breath and senses, meditate on the Supreme Spiritual Master with an undisturbed mind.

Through the threefold of breathcontrol [prânâyâma: controlling the in-, the outgoing and balanced breath] gradually giving up the impurities of one's thinking to the life's air and the senses, should one, with a mind unperturbed, meditate upon the Supreme Spiritual Master. (Vedabase)

 

Text 45

Always willing to be of mercy, He with His pleasing mouth and typical look, His straight nose, arched eyebrows and intelligent forehead, is the beauty of the demigods.

Always prepared to be merciful, with His pleasing mouth and typical look, His straight nose, high brows and intelligent forehead, is He the beauty of the demigods. (Vedabase)

 

Text 46

Youthful, attractive in all His limbs and with lips and eyes as reddish as a rising sun, He is the shelter of the surrendered souls, the strength of man and an ocean of mercy. 

Youthful, attractive in all His limbs and with lips as red as a rising sun, is He the shelter of the surrendered, transcendental in every respect; the Worthy One merciful like the ocean. (Vedabase)

 

Text 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.

Marked with the S'rîvatsa [a few white hairs on His chest] and of a deeply bluish color, He is the original Personality, garlanded with flowers, showing the conchshell, the disc, the club and lotus flower in His four hands. (Vedabase)

 

Text 48

The garments of yellow silk He wears, are complemented by a helmet, pearl earrings, a necklace, bracelets and the Kausthuba jewel. 

His helmet, pearl earrings, necklace, bracelets and the Kausthuba jewel, He wears to garments of yellow silk. (Vedabase)

 

Text 49

Pleasing both the eye and the mind, He has small bells of gold around His waist and His ankles and is of a superior calm, peace and serenity.

He has small bells of gold around His waist and His ankles and is of a superior calm, peace and quietude pleasing as well the eye as the mind. (Vedabase)

 

Text 50

Standing on the whorl of the lotus of their hearts, He occupies the minds of those who worship His lotus feet by the light of His glittering nails.

He takes 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. (Vedabase)

 

Text 51

This way you regularly must envision the smiling of the Lord who is so affectionate with the devotees, and thus fully attentive let your mind meditate on the greatest of all benedictors.

One should this way always see the Lord His smiling, so affectionate with the devotees, and thus in full attention with one's mind meditate on the greatest of all benedictors. (Vedabase)

 

Text 52

When you thus meditate on the very auspicious form of the Supreme Lord, your mind, being transcendentally enriched, very soon will be freed from all material contamination and never wander off.

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 lead away from that position. (Vedabase)

 

Text 53

Please hear from me the most confidential mantra, oh prince, whereupon meditating a person in seven days can see what is moving in the ether [planets, heavenly beings, thoughts].

Please hear from me the very, very confidential mantra to chant, o prince, from which, done for a seven nights, a person may see the beauty of the beyond. (Vedabase)

 

Text 54

'Om namo bhagavate vâsudevâya' [my respects for the Supreme Lord Vâsudeva]. With this mantra [called the dvâdas'âkshara mantra]  a wise person, conversant with the divisions of time and place [des'a-kâla-vibhâgavit], should exercise respect for the physical appearance of the Lord, as should  with  the different paraphernalia.

'Om namo bhagavate vâsudevâya' [my respects for Vâsudeva, the Supreme Lord]; with this mantra [called the dvâdas'âkshara-mantra] should the learned one exercise respect for the physical of the Lord, the way it should be done, with the diverse paraphernalia and as someone conversant with the differences to place and time [des'a-kâla-vibhâgavit]. (Vedabase)

Text 55

You should be of worship with the help of pure water, garlands of forest flowers, roots, different fruits and vegetables, fresh grass, buds, bark and by offering tulsî leaves that are very dear to the Lord, your master.

One purifies with the help of water, garlands of forest flowers, roots, the diverse fruits and vegetables, fresh grass, buds, bark and with the respect of tulsî-leaves, which are very dear to the Lord your master. (Vedabase)

 

Text 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.

One may begin with procuring and worshiping a deity made of physical elements like earth and water [clay], or, as a great personality, be of full self-control and in peace control one's speech and eat frugally from whatever the forest offers. (Vedabase)

 

Text 57

Meditate therewith on the inconceivable activities that by the Supreme Lord of Wisdom were performed in the form of an avatâra to exercise His supreme will and potencies.

To that should one meditate on the intriguing activities performed by the Supreme Lord of Wisdom, the way He, by His own potency, so inconceivably incarnates out of His own will. (Vedabase)

 

Text 58

In service of the Supreme Lord you should respect Him in your heart with the mantras that embody Him. Do that the prescribed way with the devotional service of the teachers of the past.

To be in service of the Supreme Lord as I told you is the recommendation of the previous teachers of example who one, within one's heart, for sure should respect with the mantras, as they are the embodiment of them. (Vedabase)

 

Text 59-60

When the Supreme Lord thus, by your engagement of being of service with your body, mind and words, is worshiped according to the regulative principles of bhakti, He will strengthen the devotion of you as a sincerely and seriously engaged devotee. He will award you with that what you, as a conditioned soul, desire for your spiritual life and everything that belongs to it [for the fulfillment of the  so-called purushârthas].

Thus with one's body, mind and words simply thinking of the Lord, is, engaged in the service, the Supreme Lord to the regulations of bhakti worshiped. The devotees engaged sincerely and seriously does the Lord, who brings love, reward what they desire in regard of the spiritual life and benefits [the so-called purushârthas ] of the conditioned souls. (Vedabase)

 

Text 61

Free from attachment to sensual matters making serious work of uniting in devotion unto Him, one must allways filled with love, directly be of worship for the sake of [one's own] liberation [and the liberation of others].'

In complete detachment from all sense-gratification must one, being serious in bhakti-yoga about one's liberation, unrelenting exercise a respect that is steeped in love for Him directly.' (Vedabase)


Text 62

Thus being addressed by Nârada, the son of the king circumambulated him offering his obeisances and went to the Madhuvana forest that, imprinted by the lotus feet of the Lord, was the right place to be.

Thus being addressed by him, circumambulated the son of the king him offering his obeisances and went he to the Madhuvana forest which, imprinted by the feet of the Lord, was the right place to be. (Vedabase)

 

Text 63

After Dhruva had entered the forest for penance, the sage thought it wise to pay the king a visit in his palace. Respectfully being welcomed he, seated there comfortably, spoke to him.

When he thus had withdrawn himself entering the forest, thought the respected sage it wise to pay the king a visit in his palace; and seated there comfortably, he spoke to him. (Vedabase)

 

Text 64

Nârada said: 'Dear King, your face looks withered, what are you thinking so deeply about? Have you lost your way with the gratification of your senses, the religion or the economy?'

Nârada said: 'Dear King, what are you thinking so deeply about with a wry face - have you lost your grip on the gratification, the religion or the economy?' (Vedabase)

 

Text 65

The king replied: 'Oh brahmin, my son, my sweet boy who is only five years old and actually is a great personality and devotee, I have, being too attached to my wife and too hard-hearted, banished from here together with his mother.

The king replied: 'O brahmin, my sweet boy, my son, although he is only five years old and actually a great personality and devotee, have I, being too attached to my wife and too hard of heart, banished from here together with his mother. (Vedabase)

 

Text 66

I worry whether the helpless boy whose face is like a lotus, without being protected by anyone in the forest, oh brahmin, is starving or being tired having laid down, has been devoured by wolves.

I worry whether, without being protected by anyone in the forest, o brahmin, the helpless boy whose face is like a lotus, hasn't been devoured by wolves, in his, emaciated of hunger, in fatigue lying down. (Vedabase)

 

Text 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.'

Alas, how cruel was I, being conquered by a woman; just imagine how most hard hearted I refused to be affectionate with him when he out of love tried to climb on my lap.' (Vedabase)

 

Text 68

Nârada said: 'Do not, I say, do not be aggrieved about your son. He is well protected by the Lord, oh master of men. As yet you have no idea of his glory that will spread all over the world.

Nârada said: 'Do not, I say, do not be aggrieved about your son. He is well protected by the Godhead, o master of men, you don't know how widespread his influence is all over the world.  (Vedabase)

 

Text 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.'

The boy is quite capable; after performing what is impossible for even the greatest around, will he, to the better of your reputation, directly come back to you, dear King.' (Vedabase)

 

Text 70

Maitreya Muni said: 'The king, having heard what Nârada told him, began to think about his son and neglected his opulent kingdom.

Maitreya Muni said: 'The king, hearing of what Nârada had told him, began to think about him and fell in neglect with his opulent kingdom. (Vedabase)

 

Text 71

[Dhruva] meanwhile, after taking a bath and fasting that night, worshiped the Original Personality with perfect attention, the way Nârada had advised it.

Meanwhile was, after taking a bath, fasting that night, the Original Personality worshiped [by Dhruva] with perfect attention as Nârada had advised. (Vedabase)

 

Text 72

The first month worshiping the Lord he after every third night, to the bare necessity of preserving his body, only ate fruits and berries in the morning.

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. (Vedabase)

 

Text 73

The next month the boy continued with his respect for the Almighty Lord by eating every sixth day his food consisting of dried grasses and leaves.

The next month the innocent boy continued his respect for the Almighty, eating every sixth day as mentioned, preparing daily his food from grasses and leaves gone dry. (Vedabase)

 

Text 74

He, fully being absorbed in his respect for the Lord of Wisdom, Uttamas'loka, passed the third month with drinking water only every ninth day.

The passing third month long he drank each ninth day water only, fully absorbed in his respect for the Lord of Wisdom, Uttama S'loka. (Vedabase)

 

Text 75

Likewise continuing the fourth month, he, by controlling his breath while meditating in worship of the Lord, only ate air every twelfth day.

That way continuing into the fourth month, each twelfth day he ate air only, controlling his breath, meditating in worship of God. (Vedabase)

 

Text 76

By the fifth month in full control of his breath, the son of the king, meditating upon the Creator, motionless stood on one leg like a column.

By the fifth month still in control of his breath, stood the son of the king, meditating on the Creator, on one leg like a column without moving. (Vedabase)

 

Text 77

With his mind fully controlled concentrating, he meditated with no other thought than the form of the Supreme Lord, of Him, the resting place for the senses and their objects in his heart.

In every respect concentrating the mind in the heart, meditated he the resting place for the senses and their objects, not looking for anything else but the form of the Supreme Lord. (Vedabase)


Text 78

When he kept his mind focussed on the foundation, the cosmic intelligence of the reality, the Lord and Master of the primal ether [pradhâna] and the person, the Supreme Spirit, the three worlds began to tremble.

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, began all the three worlds to tremble. (Vedabase)

 

Text 79

While standing on his one leg, the child of the king with the one half [of his body] pressed down the earth with his big toe bent, like the king of the elephants does when he like a boat balances left and right with every step.

As he remained standing on the one leg pressed he, the child of the king, with the one half [of his body] the earth down with his big toe bent, just like the king of elephants does who as a boat balances left and right with every step. (Vedabase)

 

Text 80

Because he in the full of his meditation on the complete of the universal form, had stopped his breathing and had closed all the gates of his body, he thus, by confining the life air, suffocated all the worlds. For that reason soon the great souls from all places sought their refuge with the Lord.

He thus confining the life air, in the full of his meditation having stopped his breathing and closed all gates of the body, was suffocating all the worlds and soon all the great ones from all places sought their refuge with the Lord. (Vedabase)

 

Text 81

The godly souls said: 'We cannot 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 in order to be saved from this calamity.'

The godly said: 'We never saw anything like this, o Supreme Lord; the flow of the universal breath is obstructed; therefore do we all approach You, the reservoir of all existence so kind to the needy, to take shelter with Your Honor to save us from the calamity.' (Vedabase)
 

Text 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.' 

The Supreme Lord replied: 'Fear not, this choking of the life air happens on account of the son of King Uttânapâda who is in deep thought of Me; I will ask the boy, strong in his determination of penance, to stop with this. Please return to your homes.' (Vedabase)
 

 









Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The painting of Dhruva is painted by Asit Kumar Haldar.
Source: 'Myths of the Hindus and Buddhists', Ballantine Press, Oct. 1913.
Production:
Filognostic Association of The Order of Time.


  

 

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