Dhruva Leaves Home for the Forest:

Skandham-4.1,

Chapter-8. 

Slokam- 1 to 82.

Dhruva Leaves Home for the Forest:
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(1) Maitreya said: 'None of the ones headed by Sanaka or the other sons of Brahmâ Nârada, Ribhu, Hams'a, Aruni and Yati, stayed at home; they for sure lived the celibate life [ûrdva retasah, sending their seed upwards]. (2) O slayer of enemies, Mrisa, 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. (3) 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 them there were Kali and the sister called Harsh Speech. (4) 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. (5) 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. 

(6) Now following, I will describe the dynasty famous for its virtuous activities, o best of the Kuru's, that evolved from the Manu called Svâyambhuva, who was a part of a plenary portion [knowing Brahmâ] of the Personality of Godhead. (7) 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. (8) 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']. (9) 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. (10) 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. (11) '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. (12) 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. (13) 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.'

(14) 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, seeing his father looking on as a silent witness, upon which weeping he went to where his mother was. (15) Having heard from the others what had happened did Sunîti lift her heavily breathing son, who's lips were trembling, on her lap and did she grieve about what was said by her co-wife. (16) Losing her composure the woman lamented with a fire of grief that burnt like dry leaves in remembrance of the things said by the other wife and looking through the tears falling from her beautiful lotus face she spoke. (17) 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 to happen to others. (18) The truth of what mother Suruci has told you about having taken birth from the womb of me the unfortunate one and having grown up from the milk of that breast, is that the king has become ashamed or in other words, that he regrets having accepted me for his wife. (19) 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 Transcendence, my dear son, without being envious, as all that your stepmother has told you is factual. (20) The unborn One [your great-grandfather, Brahmâ] no doubt acquired his supreme position in the universe receiving the qualifications to create, from worshiping the One of whom we know the lotusfeet and who can be approached by the ones who conquered the mind in selfregulation. (21) Likewise, found the Manu, your worshipable grandfather, 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, his liberation thereafter. (22) Of Him, the Kind One taking care, my dear boy, you should take shelter as also persons desiring liberation have to seek the lotus feet; when there is no room for doubt there should, from one's original nature, be a systematic engaging of one's mind in devotional service to the Original Personality of God. (23) Looking for others who could mitigate your difficulties I know of no one else to go for but for Him, the lotus-eyed One, my dearest, who, among all others, is sought by the Goddess of Fortune, with a lotus flower in her hand, herself.' 

(24) Maitreya said: 'Thus having heard the purposeful words of the mother he, carefully considering it to himself, left his fathers house. (25) Nârada who came to hear about it and knew of what he was about to do, 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, has taken at heart the unpalatable words that came from his stepmother.' (27) Nârada then said: 'Why is it my dear boy, that presently finding no respect being insulted I cannot see the attachment to sports and games normal for boys like you? (28) There is no reason to be so dissatisfied for a person free from illusion; each is different in this world according his own karma and thus there are different choices. (29) 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. (30) Therefore isn't it, as I am convinced so, that the yoga your mother told you to do for elevating yourself to His mercy, is too difficult for a person like you? (31) 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. (32) So now, stop with this resolve of yours, it will take you nowhere. Just reserve that for the future, you will see that there will then be ample opportunities for yourself. (33) Any person who is satisfied with whatever happiness or distress that is set for him by destiny, can reach with his embodied soul the other side of darkness. (34) 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 tribulation.'

(35) 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. (36) The spirit of the ruler is not so much of submission, considering the intolerance I met with Queen Suruci; thus I cannot tolerate it to be pierced by the arrows of the harsh words. (37) Please tell me an honest way that fits with my desire for a superior position in the three worlds, o brahmin, that not even others like my father, grandfather and forefathers could acquire. (38) Your Honor, of Lord Brahmâ you are born as a true part playing the vîna traveling like the sun all over the world for its welfare.'

(39) Maitreya said: 'Thus hearing of what he told him, was Nârada very pleased, whereupon he compassionately replied to give the boy good advice. (40) 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. (41) 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. (42) To that, my dear, with my blessing, go to the bank of the Yamunâ and be purified by the holy of the Madhuvana forest where one is always nearer to the Lord. (43) When you have taken a bath in that river there, the Kâlindî [the name of the mountain where the Yamunâ rises], three times a day, which is very auspicious performed the right way, you should seat yourself having prepared a sitting place. (44) 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, one should with an undisturbed mind meditate upon the supreme spiritual master. (45) Always willing to grace, with His pleasing mouth and way of looking, his straight nose, high brows and intelligent forehead, he is the beauty of the demigods. (46) Youthful, attractive in all his limbs and with lips as red as a rising sun, He is the shelter of the surrendered, transcendental in every respect; the worthy one merciful like the ocean. (47) 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. (48) His helmet, pearl earrings, necklace, bracelets and the Kausthuba jewel, He wears to garments of yellow silk. (49) 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. (50) 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 of the nails of His lotus feet. (51) One should this way regularly 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. (52) The mind thus meditating the very auspicious form of the Supreme Lord is, being enriched, very soon freed from all material contamination and will never come down from that. 


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

(54) 'Om namo bhagavate vâsudevâya' [my respects for Vâsudeva, the Supreme Lord]; with this mantra [called the dvâdasâksara-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]. (55) 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 tulsi-leaves, which are very dear to the Lord your master. (56) One can begin with getting oneself 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 your speech and eat frugally from whatever the forest offers. (57) To that one should 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. (58) 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. (59-60) Thus with one's body, mind and words simply thinking of the Lord engaged in the service is 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 purusârtha's] of conditioned souls. (61) In complete detachment from all sense-gratification must one, being serious in bhakti-yoga about one's liberation, unrelenting exercise respect that is steeped in love for Him directly.' 

(62) Thus being addressed by him, circumambulated the son of the king him offering his obeisances and did he go to the Madhuvana forest which, imprinted by the feet of the Lord, was the right place to be. (63) 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. (64) 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? 

(65) The king replied: 'O brahmin, my sweet boy, my son, although he is only five years old and actually a great personality and devotee, I have, being too attached to my wife and too hard of heart, banished from here together with his mother. (66) I worry whether, without being protected by anyone in the forest, o brahmin, the helpless boy who's face is like a lotus, hasn't, emaciated of hunger, in fatigue lying down, been devoured by wolves. (67) Alas, how cruel I was, being conquered by a woman; just imagine how most hard hearted I refused him the 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, o master of men, you don't know how widespread his influence is over all the world. (69) The boy is quite capable; after performing what is impossible for even the greatest around, he will, to the better of your reputation, directly come back to you, my dear King.'

(70) Maitreya Muni said: 'The king, hearing of what Nârada had told him, began to think about him and fell in neglect about his opulent kingdom. (71) Meanwhile was, after taking a bath, fasting that night, the Original Personality worshiped [by Dhruva] with perfect attention as 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, eating every sixth day as mentioned, having daily food prepared from grasses and leaves gone dry. (74) The passing third month long he drank each ninth day water only, fully absorbed in his respect for the Lord of Wisdom, Uttama Sloka. 

(75) That way continuing into the fourth month, each twelfth day he ate air only, controlling his breath, meditating in worship of God. (76) By the fifth month still in control of his breath, did the son of the king, meditating on the Creator, stand on one leg like a column without moving. (77) In all respects concentrating the mind in the heart, meditating the resting place for the senses and their objects, did he not look for anything else but the form of the Supreme Lord. (78) Finding his repose, having taken into the heart the Absolute, the complete of the reality, the primary principle and person of all, all the three worlds began to tremble. (79) As he remained standing on the one leg did he, the child of the king, press half 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. 

(80) Thus he, in the full of his meditation having stopped his breathing, closing all gates of the body confining the life's air, suffocated all the worlds and soon all the great ones from all places sought their refuge with the Lord.

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

(82) The Supreme Lord replied: 'Fear not, this choking of the life's 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.'