श्रीमद्भागवतमहापुराणम्
चतुर्थ: स्कन्ध:
अष्टम: अध्याय:
मैत्रेय उवाच -
Maitreya said -
सनकाद्या नारदश्च ऋभुर्हंसोऽरुणिर्यति: ।
नैते गृहान् ब्रह्मसुता ह्यावसन्नूर्ध्वरेतस: ॥१॥
सनक-आद्या: नारद:-च
Sanaka and others, Naarada and
ऋभु:-हंस:-अरुणि:-यति:
Ribhu, Hansa, Aruni, Yati,
न-एते गृहान् ब्रह्म-सुता:
not these (people) householdership, Brahmaa's sons
हि-अवसन्-ऊर्ध्व-रेतस:
indeed stayed perpetually celibate
Brahma's these sons, Sanaka, Sanandana, Sanaatana, Sanatkumar, Naarada, Ribhu, Hansa, Aruni, Yati, did not lead the life of a householder. Indeed, they perpetually stayed as celibates.
मृषाधर्मस्य भार्याऽऽसीद्दम्भं मायां च शत्रुहन् ।
असूत मिथुनं तत्तु निऋतिर्जगृहेऽप्रज: ॥२॥
मृषा-अधर्मस्य
Mrishaa (falsehood)of Adharma, (unrighteousness)
भार्या-आसीत्-दम्भम्
wife was arrogance
मायाम् च शत्रुहन्
and deceit, O enemy killer Vidura!
असूत मिथुनम्
bore the twins
तत्-तु निऋति:-
that too Niriti
जगृहे-अप्रज:
took (being) issueless
The wife of Adharma, unrighteousness, was Mrisha, falsehood. She gave birth to twins Dambha, arrogance, and Maayaa, deceit. O Enemy-killer Vidura! Niriti took them as a couple, she being issueless.
तयो समभवल्लोभो निकृतिश्च महामते ।
ताभ्यां क्रोधश्चहिंसा च यद्दुरुक्ति स्वसा कलि: ॥३॥
तयो: समभवत्-
from them were born
लोभ: निकृति:-च
greed and wickedness
महामते
O Wise Vidura!
ताभ्याम् क्रोध:-च-हिंसा च
from them anger and violence and
यत्-दुरुक्ति: स्वसा कलि:
that abusive words, sister of strife
From them were born greed and wickedness, O Wise Vidura! From them, again, were born anger and violence and from these two abusive words the sister of strife.
दुरुक्तौ कलिराधत्त भयं मृत्युं च सत्तम ।
तयोश्च मिथुनं जज्ञे यातना निरयस्तथा ॥४॥
दुरुक्तौ कलि:-आधत्त
in Durukti, abusive words Kali, strife begot
भयम् मृत्युम् च
Bhaya, fear and Mrityu, death
सत्तम
O Saintly Vidura!
तयो:-च मिथुनम् जज्ञे
from them and twins were born
यातना निरय:-तथा
torture hell and
Kali, strife begot from Durukti, abusive words, Bhaya, fear and Mrityu, death. O Saintly Vidura! From them were born twins, Yaatanaa, torture and Niraya, hell.
संग्रहेण मयाऽऽख्यात: प्रतिसर्गस्तवानघ ।
त्रि:श्रुत्वैतत्पुमान् पुण्यं विधुनोत्यात्मनो मलम् ॥५॥
संग्रहेण मया-आख्यात:
in short by me is described
प्रतिसर्ग:-तव-अनघ
Adharma's family, to you O Sinless Vidura!
त्रि:-श्रुत्वा-एतत्-
thrice hearing this
पुमान् पुण्यम् विधुनोति-
a man is sanctified and shakes off
आत्मन: मलम्
his own mind's impurities
O Sinless Vidura! This short description of the family of Adharmaa was given to you by me. Hearing this description three times, a man is sanctified and shakes off the impurities of his own mind.
अथात: कीर्तये वंशं पुण्यकीर्ते: कुरूद्वह ।
स्वायम्भुवस्यापि मनोर्हरेरंशांशजन्मन: ॥६॥
अथात: कीर्तये वंशम्
now, will describe the lineage
पुण्यकीर्ते:
of sacred renown
कुरूद्वह
O Scion of Kuru Vidura!
स्वायम्भुवस्य-अपि मनो:-
Swaayambhuva's also Manu
हरे:-अंश-अंश-जन्मन:
Lord's part (Brahmaa's) part born
Now, O Scion of the Kurus, Vidura! I will describe the lineage of the sacred renowned Swaayambhuva Manu, born of Brahmaa's part, who is the part of The Lord.
प्रियव्रतोत्तानपादौ शतरूपापते: सुतौ ।
वासुदेवस्य कलया रक्षायां जगत: स्थितौ ॥७॥
प्रियव्रत-उत्तानपादौ
Priyavrata and Uttaanapaada (both)
शतरूपा-पते: सुतौ
Shataroopaa's husband's two sons
वासुदेवस्य कलया
by Vaasudeva's rays (of energy)
रक्षायाम् जगत:
in the protection of the world
स्थितौ
were established
Shataroopaa's husband's two sons were Priyavrata and Uttaanapaada. They had the energy rays of Vasudeva and both were established in the protection of the world.
जाये उतानपादस्य सुनीति: सुरुचिस्तयो: ।
सुरुचि: प्रेयसी पत्युर्नेतरा यत्सुतो ध्रुव: ॥८॥
जाये उतानपादस्य
two wives of Uttaanapaada
सुनीति: सुरुचि:-तयो:
Suneeti, Suruchi, of them
सुरुचि: प्रेयसी पत्यु:-
Suruchi beloved of husband
न-इतरा यत्-सुत: ध्रुव:
not the other whose son (was) Dhruva
Uttaanapaada had two wives, Suneeti and Suruchi. Of the two Suruchi was more dear of her husband and not the other one whose son was Dhruva.
एकदा सुरुचे: पुत्रमङ्कमारोप्य लालयन् ।
उत्तमं नारुरुक्षन्तं ध्रुवं राजाभ्यनन्दत ॥९॥
एकदा सुरुचे: पुत्रम्-
once, Suruchi's son
अङ्कम्-आरोप्य
in lap taking
लालयन् उत्तमम्
and fondling Uttama
न-आरुरुक्षन्तम् ध्रुवम्
did not eager to climb Dhruva
राजा-अभ्यनन्दत
the King entertain
Once, the King was fondling Suruchi's son Uttama seating him on his lap. He did not entertain Dhruva who was also eager to climb up his lap.
तथा चिकीर्षमाणं तं सपत्न्यास्तनयं ध्रुवम् ।
सुरुचि: शृण्वतो राज्ञ: सेर्ष्यमाहातिगर्विता ॥१०॥
तथा चिकीर्षमाणम् तम्
like that striving him
सपत्न्या:-तनयम् ध्रुवम्
of co-wife's son Dhruva
सुरुचि: शृण्वत: राज्ञ:
Suruchi, in hearing of the King
स-ईर्ष्यम्-आह-
with jealousy said
अति-गर्विता
with great pride
As he, the co-wife's son, Dhruva was striving to get on to the lap, in hearing of the King, Suruchi said to him with great pride and with jealousy ….
न वत्स नृपतेर्धिष्ण्यं भवानारोढुमर्हति।
न गृहीतो मया यत्त्वं कुक्षावपि नृपात्मज: ॥११॥
न वत्स
not son
नृपते:-धिष्ण्यम्
of the King lap
भवान्-आरोढुम्-अर्हति
you to get up are worthy
न गृहीत: मया
was not taken by me
यत्-त्वम् कुक्षौ-
because you in the womb
अपि नृप-आत्मज:
even the King's son
O Son! You are not worthy to ascend the King's lap. Even though you are the King's son, you were not carried by me in the womb.
बालोऽसि बत नात्मानमन्यस्त्रीगर्भसम्भृतम् ।
नूनं वेद भवान् यस्य दुर्लभेऽर्थे मनोरथ: ॥१२॥
बाल:-असि बत
child are indeed
न-आत्मानम्-
do not self
अन्य-स्त्री-
other woman's
गर्भ-सम्भृतम्
womb born
नूनम् वेद भवान्
of course, know you
यस्य दुर्लभे-अर्थे
by (which) reason, for a difficult desire
मनोरथ:
aspire
Indeed, you are a child and so you do not know that because of the reason that you are born from the womb of the other woman, you aspire to achieve a difficult thing.
तपसाऽऽराध्य पुरुषं तस्यैवानुग्रहेण मे ।
गर्भे त्वं साधयात्मानं यदीच्छसि नृपासनम् ॥१३॥
तपसा-आराध्य पुरुषम्
by austerities worship The Person
तस्य-एव-अनुग्रहेण
by His only blessing
मे गर्भे
in my womb
त्वम् साधय-आत्मानम्
you seek yourself
यदि-इच्छसि नृप-आसनम्
if you desire king's throne
Propiciate The Supreme Person by austerities, and by His blessings only seek for yourself my womb, if you desire the royal throne.
मैत्रेय उवाच -
Maitreya said -
मातु: सपत्न्या: स दुरुक्तिविद्ध: श्वसन् रुषा दण्डहतो यथाहि: ।
हित्वा मिषन्तं पितरं सन्नवाचं जगाम मातु: प्ररुदन् सकाशम् ॥१४॥
मातु: सपत्न्या:
of mother step's
स: दुरुक्ति-विद्ध:
he hurting words' pierced
श्वसन् रुषा
breathing heavily in anger
दण्ड-हत: यथा-अहि:
staff hit as a snake
हित्वा मिषन्तम् पितरम्
leaving watching father
सन्न-वाचम् जगाम
mute voiced went
मातु: प्ररुदन् सकाशम्
to mother wailing, near to
He, hurt by his step mothers' piercing words, in anger, hissed like a snake hit by a staff and as his speechless father looked on, he went near to his mother crying loudly.
तं नि:श्वसन्तं स्फुरिताधरोष्ठं सुनीतिरुत्सङ्ग उदूह्य बालम् ।
निशम्य तत्पौरमुखान्नितान्तं सा विव्यथे यद्गदितं सपत्न्या ॥१५॥
तम् नि:श्वसन्तम्
him breathing heavily
स्फुरि-अधर-ओष्ठम्
quivering lips
सुनीति:-उत्सङ्गे
Suneeti in lap
उदूह्य बालम्
lifting up the child
निशम्य तत्-
hearing that
पौर-मुखात्-नितान्तम्
from the citizens all that
सा विव्यथे
she was very hurt
यत्-गदितम् सपत्न्या
(by) what was said by the co-wife
Suneeti lifted up the child who was breathing heavily and whose lips were quiverring. She heard from the citizens all what her co-wife had said and she was very much hurt.
सोत्सृज्य धैर्यं विललाप शोकदावाग्निना दावलतेव बाला ।
वाक्यं सपत्न्या: स्मरती सरोजश्रिया दृशा बाष्पकलामुवाह ॥१६॥
सा-उत्सृज्य धैर्यम्
she abandoning patience
विललाप शोक-दाव-अग्निना
cried by grief wild fire
दाव-लतेव बाला
wild creeper like, the young girl
वाक्यम् सपत्न्या: स्मरती
words of the co-wife remembering
सरोज-श्रिया दृशा
lotus beautiful by eyes
बाष्प-कलाम्-उवाह
tears streamed forth
The young girl abondoned all patience and like a wild creeper scorched by the wild fire, cried in grief. She remembered the words of the co-wife and tears flowed down from her lotus like beautiful eyes.
दीर्घं श्वसन्ती वृजिनस्य पारमपश्यती बालकमाह बाला ।
मामङ्गलं तात परेषु मंस्था भुङ्क्ते जनो यत्परदु:खदस्तत् ॥१७॥
दीर्घम् श्वसन्ती
deeply sighing
वृजिनस्य पारम्-अपश्यती
of sorrow end not seeing
बालकम्-आह बाला
to the child said the young girl
मा-अमङ्गलम् तात
do not evil, O Child!
परेषु मंस्था
of others think
भुङ्क्ते जन:
experiences man
यत्-पर-दु:खद:-तत्
because, to others suffering given that
Not seeing the end of her sorrow, she sighed deeply. The young girl said, 'O Child do not think evil of others, because, a man experiences that suffering which he has given to others.
सत्यं सुरुच्याभिहितं भवान्मे यद् दुर्भगाया उदरे गृहीत: ।
स्तन्येन वृद्धश्च विलज्जते यां भार्येति वा वोढुमिडस्पतिर्माम् ॥१८॥
सत्यम् सुरुच्या-अभिहितम्
truth by Suruchi is said
भवान्-मे यत् दुर्भगाया
you to me because, unfortunate
उदरे गृहीत:
in womb was carried
स्तन्येन वृद्ध:-च
by breast feeding brought up
विलज्जते याम्
ashamed whom
भार्या-इति वा वोढुम्-
wife or maid to accept
इडस्पति:-माम्
the king me
Suruchi has said the truth, because you were carried in the womb by me, the unfortunate, and also brought up being fed on my milk, the king is ashamed to accept me as his wife or even as a maid.
आतिष्ठ तत्तात विमत्सरस्त्वमुक्तं समात्रापि यदव्यलीकम् ।
आराधयाधोक्षजपादपद्मं यदीच्छसेऽध्यासनमुत्तमो यथा ॥१९॥
आतिष्ठ तत्-तात
abide by that, O Son!
विमत्सर:-त्वम्
without malice you
उक्तम् समात्रा-अपि
said by step-mother even
यत्-अव्यलीकम्
which is true
आराधय-अधोक्षज-पाद-पद्मम्
adore, Vishnu's feet lotus
यदि-इच्छसि-अध्यासनम्-
if desire the royal throne
उत्तम: यथा
Uttama like
O Son! Without malice abide by those words which your step-mother has said, because that is the truth. If you desire the royal throne, like Uttama, adore the lotus feet of Lord Vishnu!
यस्याङ्घ्रिपद्मं परिचर्य विश्वभावनायात्तगुणाभिपत्ते: ।
अजोऽध्यतिष्ठत्खलु पारमेष्ठ्यं पदं जितात्मश्वसनाभिवन्द्यम् ॥२०॥
यस्य-अङ्घ्रि-पद्मम् परिचर्य
Whose feet lotus by serving
विश्व-भावनाय-
for the welfare of the world
आत्त-गुण-अभिपत्ते:
taken on the gunas veil
अज:-अध्यतिष्ठत्-
Brahmaa attained
खलु पारमेष्ठ्यम् पदम्
indeed the exalted position
जित-आत्म-
(which) the conquerors of mind
श्वसन-अभिवन्द्यम्
senses revered
Lord Vishnu has taken on the three gunas for the welfare of the world. Rendering service to His lotus feet, Brahmaa has attained the exalted position which is revered by the yogis who have conquered their mind and senses.
तथा मनुर्वो भगवान् पितामहो यमेकमत्या पुरुदक्षिणैर्मखै: ।
इष्ट्वाभिपेदे दुरवापमन्यतो भौमं सुखं दिव्यमथापवर्ग्यम् ॥२१॥
तथा मनु:-व:
and Manu, your
भगवान् पितामह:
worshipful grandfather
यम्-एक-मत्या
Whom with single mindedness
पुरु-दक्षिणै:मखै:
by heavy fees sacrifices
इष्ट्वा-अभिपेदे
worshipped achieved
दुरवापम्-अन्यत:
unachievable by others
भौमम् सुखम्
earthly bliss
दिव्यम्-अथ-अपवर्ग्यम्
heavenly and beatitude
And even your grandfather, the worshipful Manu with single mindedness worshipped Whom by the heavily feesed sacrifices and achieved that which is unachievable by others, that is, earthly and heavenly bliss and also beatitude.
तमेव वत्साश्रय भृत्यवत्सलं मुमुक्षुभिर्मृग्यपदाब्जपद्धतिम् ।
अनन्यभावे निजधर्मभाविते मनस्यवस्थाप्य भजस्व पूरुषम् ॥२२॥
तम्-एव वत्स-
Him alone, O child!
आश्रय भृत्य-वत्सलम्
The Refuge of devotees' Compassionate
मुमुक्षुभि:-मृग्य-
of liberation seeking sought
पद-अब्ज-पद्धतिम्
feet lotus dust
अनन्य-भावे
with concentrated mind
निज-धर्म-भाविते
own duty performing
मनसि-अवस्थाप्य
in (your) mind placing
भजस्व पूरुषम्
adore The Supreme Person
O Child! Adore The Supreme Person, performing your duties, with a concentrated mind placing Him in your mind. Him alone, Who is Compassionate to His devotees and is their only Refuge, and to those who covet liberation, and so seek His lotus feet.
नान्यं तत: पद्मपलाशलोचनाद् दु:खच्छिदं ते मृगयामि कंचन ।
यो मृग्यते हस्तगृहीतपद्मया श्रियेतरैरङ्ग विमृग्यमाणया ॥२३॥
न-अन्यम् तत:
not other therefore
पद्म-पलाश-लोचनात्
(other than) lotus cluster eyed
दु:ख-च्छिदम् ते
sorrow expeller your
मृगयामि कंचन
find any
य: मृग्यते
Who is sought by
हस्त-गृहीत-पद्मया
in hand holding lotus
श्रिया-इतरै:-
by Laxmi, by other (deities)
अङ्ग विमृग्यमाणया
O Dear One! who (Laxmi) is sought after
Therefore, O Dear One! I cannot find any one other than the One with lotus cluster eyes, Who may be your sorrow expeller. He is sought after even by Laxmi holding a lotus in hand, who (herself) is sought by other deities.
मैत्रेय उवाच -
Maitreya said -
एवं संजल्पितं मातुराकर्ण्यार्थागमं वच: ।
संनियम्यात्मनाऽऽत्मानं निश्चक्राम पितु: पुरात् ॥२४॥
एवम् संजल्पितम् मातु:-
thus spoken mother's
आकर्ण्य-अर्थ-आगमम् वच:
hearing meaning holding words
संनियम्य-
disciplining
आत्मना-आत्मानम्
by himself his mind
निश्चक्राम पितु: पुरात्
went out of father's city
Thus, hearing the meaning holding words spoken by his mother, Dhruva disciplined his mind by himself and went out of his father's city.
नारदस्तदुपाकर्ण्य ज्ञात्वा तस्य चिकीर्षितम् ।
स्पृष्ट्वा मूर्धन्यघघ्नेन पाणिना प्राह विस्मित: ॥२५॥
नारद:-तत्-उपाकर्ण्य
Naarada, that hearing
ज्ञात्वा तस्य चिकीर्षितम्
coming to know his intention
स्पृष्ट्वा मूर्धनि-
touched on the head
अघघ्नेन पाणिना
the sin killing hand
प्राह विस्मित:
said wondering
When Naarada heard this and came to know of his intention, he touched his head with his sin-killing hand, and said wondering..
अहो तेज: क्षत्रियाणां मानभङ्गममृष्यताम् ।
बालोऽप्ययं हृदा धत्ते यत्समातुरसद्वच: ॥२६॥
अहो तेज: क्षत्रियाणाम्
Oh! dignity of the Kshatriyas
मान-भङ्गम्-अमृष्यताम्
self-prestige hurt do not stand
बाल:-अपि-अयम्
child also this
हृदा धत्ते यत्-
in heart holds, because
समातु:-असत्-वच:
stepmother's cruel words
Oh what dignity the Kshatriyas have! They do not stand their self prestige being hurt. Because this child also holds the cruel words of his step mother in his heart.
नारद उवाच -
Naarada said -
नाधुनाप्यवमानं ते सम्मानं वापि पुत्रक ।
लक्षयाम: कुमारस्य सक्तस्य क्रीडनादिषु ॥२७॥
न-अधुना-अपि-
not now also
अवमानम् ते सम्मानम्
insult your respect
वा-अपि पुत्रक
or also O Son!
लक्षयाम: कुमारस्य सक्तस्य
(I) see of a boy engaged
क्रीडन-आदिषु
in play and other things
O Son! At this stage, I do not see any reason for your insult or respect, because you are a boy engaged in play and other things.
विकल्पे विद्यमानेऽपि न ह्यसंतोषहेतव: ।
पुंसो मोहमृते भिन्ना यल्लोके निजकर्मभि: ॥२८॥
विकल्पे विद्यमाने-अपि
of respect and insult, present even
न हि-असंतोष-हेतव:
not indeed of sorrow is cause
पुंस: मोहम्-ऋते
a person ignorance other than
भिन्ना यत्-लोके
different because in the world
निज-कर्मभि:
own actions
Even if there is reason for insult or respect, indeed, in this world there is no different cause for sorrow, other than a person's own past actions.
परितुष्येत्ततस्तात तावन्मात्रेण पूरुष: ।
दैवोपसादितं यावद्वीक्ष्येश्वरगतिं बुध: ॥२९॥
परितुष्येत्-तत:-तात
be satisfied, therefore O Son!
तावत्-मात्रेण पूरुष:
in that much a man
दैव-उपसादितम्
by Providence receives
यावत्-वीक्ष्य-
till seeing
ईश्वर-गतिम् बुध:
Lord's ways wise man
Therefore, O Son! A wise person should be content with as much he receives by Providence and also seeing the ways of The Lord.
अथ मात्रोपदिष्टेन योगेनावरुरुत्ससि ।
यत्प्रसादं स वै पुंसां दुराराध्यो मतो मम ॥३०॥
अथ मात्रा-उपदिष्टेन
moreover, by mother taught
योगेन-अवरुरुत्ससि
by yoga eager to ascend
यत्-प्रसादम् स: वै
which grace that surely
पुंसाम् दुराराध्य:
of people is difficult to attain
मत: मम
is my opinion
Moreover, the yoga discipline which is taught to you by your mother, by which that grace is attained, is, in my opinion, difficult to achieve.
मुनय: पदवीं यस्य नि:सङ्गेनोरुजन्मभि:।
न विदुर्मृगयन्तोऽपि तीव्रयोगसमाधिना ॥३१॥
मुनय: पदवीम् यस्य
sages, path Whose
नि:सङ्गेन-उरु-जन्मभि:
detached, (through) many births
न विदु:-मृगयन्त:-अपि
did not know seeking even
तीव्र-योग-समाधिना
(by) intense Yoga (self discipline) (and) Samaadhi
Whose path even the sages did not know, even by being detched for many births and following intense self discipline (Yoga) and doing abstract meditation (Samaadhi).
अतो निवर्ततामेष निर्बन्धस्तव निष्फल: ।
यतिष्यति भवान् काले श्रेयसां समुपस्थिते ॥३२॥
अत: निवर्तताम्-एष
therefore retrieve from this
निर्बन्ध:-तव निष्फल:
intentness yours futile
यतिष्यति भवान्
make effort you
काले श्रेयसाम् समुपस्थिते
in time for beatitude, when it comes
Therefore retrieve from this futile intentness of yours. Make efforts for beatitude when the time for it comes.
यस्य यद् दैवविहितं स तेन सुखदु:खयो: ।
आत्मानं तोषयन्देही तमस: पारमृच्छति ॥३३॥
यस्य यद् दैव-विहितम्
whose what Providence prescribes
स: तेन सुख-दु:खयो:
he by that, of joy and sorrow
आत्मानम् तोषयन्-देही
himself reconciling with, a being
तमस: पारम्-ऋच्छति
of darkness end acquires
A being reconciles to the joy and sorrow which to whom is prescribed by Providence, and by that he aquieres the end of the darkness.
गुणाधिकान्मुदं लिप्सेदनुक्रोशं गुणाधमात् ।
मैत्रीं समानादन्विछेन्न तापैरभिभूयते ॥३४॥
गुण-अधिकात्-
qualities superior
मुदम् लिप्सेत्-
with pleasure meet
अनुक्रोशम् गुण-अधमात्
soft feeling for qualities less
मैत्रीम् समानात्-अन्विछेत्-
friendship equal should seek
न तापै:-अभिभूयते
not by afflictions will be bewildered
A person should meet with pleasure the one who has higher qualities, should have soft feelings for one who has inferior qualities, and should seek friendship with one who has equal level of qualities. Thus a person will not be bewildered by afflictions.
ध्रुव उवाच -
Dhruva said -
सोऽयम् शमो भगवता सुखदु:खहतात्मनाम् ।
दर्शित: कृपया पुंसां दुर्दर्शोऽस्मद्विधैस्तु य: ॥३५॥
स:-अयम् शम: भगवता
that this remedy, by your venerable self
सुख-दु:ख-हत-आत्मनाम्
of joy and sorrow hurt minds
दर्शित: कृपया पुंसाम्
shown graciously to people
दुर्दर्श:-अस्मद्-विधै: तु य:
difficult to see our like, indeed which
Your venerable self has graciously shown the remedy for the minds of people hurt by joy and sorrow. That remedy is difficult to be seen by people like us indeed.
अथापि मेऽविनीतस्य क्षात्रं घोरमुपेयुष: ।
सुरुच्या दुर्वचोबाणैर्न भिन्ने श्रयते हृदि ॥३६॥
अथापि मे-अविनीतस्य
moreover, to me devoid of humbleness
क्षात्रम् घोरम्-उपेयुष:
martial (spirit) intense inherited
सुरुच्या दुर्वच:-बाणै:-
Suruchi's foul words shafts
न भिन्ने श्रयते हृदि
not, pierced stays in heart
Moreover, me, who is devoid of humbleness and inheriting intense martial spirit, my heart pierced by Suruchi's shafts of foul words does not hold this teaching.
पदं त्रिभुवनोत्कृष्टं जिगीषो: साधु वर्त्म मे ।
ब्रूह्यस्मत्पितृभिर्ब्रह्मन्नन्यैरप्यनधिष्ठितम् ॥३७॥
पदम् त्रिभुवन-उत्कृष्टम्
place, in the three worlds superior
जिगीषो: साधु वर्त्म मे
to win (I) desire, be pleased, path to me
ब्रूहि-अस्मत्-पितृभि:-
do say, by our forefathers
ब्रह्मन्-
O holy sage!
अन्यै:-अपि-अनधिष्ठितम्
others also not attained
O Holy sage! I desire to win the place which is superior to the three worlds. Be pleased to tell me the way to which is not reached to by our forefathers or anyone else.
नूनं भवान् भगवतो योऽङ्गज: परमेष्ठिन: ।
वितुदन्नटते वीणां हितार्थं जगतोऽर्कवत् ॥३८॥
नूनम् भवान् भगवत:
certainly, you are the Lord
य:-अङ्गज: परमेष्ठिन:
that son of Brahmaa
वितुदन्-अटते वीणाम्
playing roam, lute
हित-अर्थम् जगत: अर्क-वत्
welfare meaning of the world, Sun like
Certainly you are that son of Lord Brahmaa who meaning welfare for the world like the sun, roams about playing the lute.
मैत्रेय उवाच -
Maitreya said -
इत्युदाहृतमाकर्ण्य भगवान्नारदस्तदा ।
प्रीत: प्रत्याह तं बालं सद्वाक्यमनुकम्पया ॥३९॥
इति-उदाहृतम्-आकर्ण्य
this said, hearing
भगवान्-नारद:-तदा
Worshipful Naarada, then
प्रीत: प्रत्याह तम् बालम्
pleased replied to that child
सत्-वाक्यम्-अनुकम्पया
excellent words, with compassion
Worshipful Naarada, was pleased on hearing the words spoken by Dhruva, and replied to the child in excellent words with compassion…
नारद उवाच -
Naarada said -
जनन्याभिहित: पन्था: स वै नि:श्रेयसस्य ते ।
भगवान् वासुदेवस्तं भज तत्प्रवणात्मना ॥४०॥
जनन्या-अभिहित:
by mother well pointed
पन्था: स: वै
course that indeed
नि:श्रेयसस्य ते
is of highest good to you
भगवान् वासुदेव:-
Lord Vasudeva
तम् भज तत्-
Him adore, therefore,
प्रवण-आत्मना
with concentrated mind
The course, which is well pointed out by your mother is of the highest good for you. Lord Vaasudeva, the path personified, Him adore with a fixed mind.
धर्मार्थकाममोक्षाख्यं य इच्छेच्छ्रेय आत्मन: ।
एकमेव हरेस्तत्र कारणं पादसेवनम् ॥४१॥
धर्म-अर्थ-काम-मोक्ष-
Dharma, Artha, Kaama, Moksha
आख्यम् य: इच्छेत्-
called who desires
श्रेय: आत्मन:
for good of oneself
एकम्-एव हरे:-तत्र
one alone of Shree Hari, therefore
कारणम् पाद-सेवनम्
reason, feet adore
What so ever good a person desires for oneself, namely Dharma, religious merit, Artha, wealth, Kaama, pleasure, Moksha, beatitude, Shree Hari is the only one way, therefore, it is resonable to adore His feet.
तत्तात गच्छ भद्रं ते यमुनायास्तटं शुचि ।
पुण्यं मधुवनं यत्र सांनिध्यं नित्यदा हरे: ॥४२॥
तत्-तात गच्छ भद्रम् ते
so, O son! Go, may be blessed you
यमुनाया:-तटम् शुचि
to Yamuna's bank holy
पुण्यम् मधुवनम्
hallowed Madhuvana
यत्र सांनिध्यम्
where presence
नित्यदा हरे:
always of Hari
So then, O Son! Go to the holy bank of Yamuna river, where there is the sacred Madhuvana, and which is hallowed by the presence of Lord Shree Hari.
स्नात्वानुसवनं तस्मिन् कालिन्द्या: सलिले शिवे ।
कृत्वोचितानि निवसन्नात्मन: कल्पितासन: ॥४३॥
स्नात्वा-अनुसवनम्
bathing thrice,
तस्मिन् कालिन्द्या: सलिले शिवे
in that Yamuna's waters blessed
कृत्वा-उचितानि
having performed duties
निवसन्-आत्मन:
should sit self
कल्पित-आसन:
on spread mat
After having performed duties, bath in the blessed waters of the river Kaalindee, Yamunaa. Then spread the mat, of Kusha or grass, sit in a posture.
प्राणायामेन त्रिवृता प्राणेन्द्रियमनोमलम् ।
शनैर्व्युदस्याभिध्यायेन्मनसा गुरुणा गुरुम् ॥४४॥
प्राणायामेन त्रिवृता
by Praanaayam three types
प्राण-इन्द्रिय मन:-मलम्
life force and senses, mind impurities
शनै:-व्युदस्य-
gradually shake off
अभिध्यायेत्-मनसा
contemplate with mind
गुरुणा गुरुम्
steady The Preceptor
Gradually shake off the impurities of the life force, senses and the mind by the practice of the three types of Praanaayaama, breathing exercises, and with a steady mind contemplate on The Preceptor (Shree Hari).
प्रसादाभिमुखं शश्वत्प्रसन्नवदनेक्षणम् ।
सुनासं सुभ्रुवं चारुकपोलं सुरसुन्दरम् ॥४५॥
प्रसाद-अभिमुखम्
grace showering eager
शश्वत्-प्रसन्न
always cheerful
वदन-ईक्षणम्
face and eyes
सुनासम् सुभ्रुवम्
shapely nose and charming brows
चारु-कपोलम्
lovely cheeks
सुर-सुन्दरम्
of the gods most enchanting
He, Shree Hari, is eager to shower His grace on His devotees. His face and eyes are always cheerful, He has a shapely nose and charming brows and lovely cheeks. He is the most enchanting of all the gods.
तरुणं रमणीयाङ्गमरुणोष्ठेक्षणाधरम् ।
प्रणताश्रयणं नृम्णं शरण्यं करुणार्णवम् ॥४६॥
तरुणम् रमणीय-अङ्गम्-
youthful, charming limbed
अरुण-ओष्ठ-ईक्षण-अधरम्
red upper lip eyes and lower lip
प्रणत-आश्रयणम्
of devotees the resort
नृम्णम् शरण्यम्
delightful fit to protect
करुणा-अर्णवम्
compassion ocean
He is ever youthful, and charming limbed. His eyes, upper and lower lips are red, and He is delightful and fit to protect His subordinates and is an ocean of compassion.
श्रीवत्साङ्कं घनश्यामं पुरुषं वनमालिनम् ।
शङ्खचक्रगदापद्मैरभिव्यक्तचतुर्भुजम् ॥४७॥
श्रीवत्स-अङ्कम्
the ShreeVats marked
घन-श्यामम् पुरुषम्
cloud like dark Supreme Person
वन-मालिनम्
sylvan flower garlanded
शङ्ख-चक्र-गदा-पद्मै:-
conch, discus, mace lotus
अभिव्यक्त चतु:-भुजम्
distinguished four armed
He is marked with the Shrivatsa mark, is dark like the clouds, that Supreme Person is sylvan flower garlanded, and four armed, His arms are distinguished by conch, discus, mace and lotus.
किरीटिनं कुण्डलिनं केयूरवलयान्वितम् ।
कौस्तुभाभरणग्रीवं पीतकौशेयवाससम् ॥४८॥
किरीटिनम्
diadem wearing
कुण्डलिनम्
and ear-rings (wearing)
केयूर-वलय-अन्वितम्
with armlets and bracelets bedecked
कौस्तुभ-आभरण-ग्रीवम्
the Kaustubha's jewel in the neck
पीत-कौशेय-वाससम्
yellow silk robed
He wears a diadem and ear-rings, and is bedecked with armlets and bracelets. His neck enhances the beauty of the Kaustubha gem that He wears in the neck, and He is roabed in yellow silk.
काञ्चीकलापपर्यस्तं लसत्काञ्चननूपुरम् ।
दर्शनीयतमं शान्तं मनोनयनवर्धनम् ॥४९॥
काञ्ची-कलाप-पर्यस्तम्
girdle of many strings wrapped
लसत्-काञ्चन-नूपुरम्
shining golden anklets
दर्शनीयतमम् शान्तम्
most worthy of admiration, peaceful
मन:-नयन-वर्धनम्
mind and eyes pleasing
A girdle of many strings is wraped on His waist, He wears shining golden anklets, which are most worthy of admiration, He has a peaceful aspect which is pleasing to the mind and eyes.
पद्भ्यां नखमणिश्रेण्या विलसद्भ्यां समर्चताम् ।
हृत्पद्मकर्णिकाधिष्ण्यमाक्रम्यात्मन्यवस्थितम् ॥५०॥
पद्भ्याम् नख-मणि-श्रेण्या
by two feet, with toe nails' gems rows
विलसद्भ्याम् समर्चताम्
resplendent, in the worshippers'
हृत्-पद्म-कर्णिका-धिष्ण्यम्-
heart lotus, in the centre place
आक्रम्य-आत्मनि-अवस्थितम्
stepping in the core, installed
In the worshippers' centre core of the heart lotus He steps with his two feet resplendent with the gem like toe nails' rows, which are then installed there.
स्मयमानमभिध्यायेत्सानुरागावलोकनम् ।
नियतेनैकभूतेन मनसा वरदर्षभम् ॥५१॥
स्मयमानम्-अभिध्यायेत्-
As smiling should meditate upon
अनुराग-अवलोकनम्
with compassion looking
नियतेन-एक-भूतेन
steadied and single minded
मनसा वरद-ऋषभम्
with the mind, Boon Bestower foremost
One should meditate on the foremost of the Boon Bestower, as smiling and having a compassionate look, with steadiness and single mindedness.
एवं भगवतो रूपं सुभद्रं ध्यायतो मन: ।
निर्वृत्या परया तूर्णं सम्पन्नं न निवर्तते ॥५२॥
एवम् भगवत: रूपम्
thus, Lord's form
सुभद्रम् ध्यायत: मन:
blessed, meditating mind
निर्वृत्या परया तूर्णम्
by supreme bliss, soon
सम्पन्नम् न निवर्तते
achieving, does not give up
A man thus in his mind meditating on the blessed form of the Lord soon achieves supreme bliss, and does not give up meditating.
जप्यश्च परमो गुह्य: श्रूयतां मे नृपात्मज ।
यं सप्तरात्रं प्रपठन् पुमान् पश्यति खेचरान् ॥५३॥
जप्य:-च परमो: गुह्य:
should repeat and highly secret
श्रूयताम् मे नृप-आत्मज
hear from me, O King's son!
यम् सप्त-रात्रम् प्रपठन्
which seven nights repeated
पुमान् पश्यति खेचरान्
a man sees Siddhaas (in the sky)
O Prince! And you should repeat the highly secret mantra, which hear from me. By repeating this for seven nights and days, a person is able to see Siddhas moving in the sky.
" ऊं नमो भगवते वासुदेवाय " ।
मन्त्रेणानेन देवस्य कुर्याद् द्रव्यमयीं बुध: ।
सपर्यां विविधैर्द्रव्यैर्देशकालविभागवित् ॥५४॥
मन्त्रेण-अनेन देवस्य
by mantra this, of The Lord
कुर्याद् द्रव्यमयीम्
should do, with substances
बुध: सपर्याम्
a wise person, worship
विविधै:-द्रव्यै:-
various materials
देश-काल-विभागवित्
place and time according to
While repeating this mantra, a wise person should worship The Lord with articles, keeping in mind the different materials of different places and time.
सलिलै: शुचिभिर्माल्यैर्वन्यैर्मूलफलादिभि: ।
शस्ताङ्कुरांशुकैश्चार्चेत्तुलस्या प्रियया प्रभुम् ॥५५॥
सलिलै: शुचिभि:-
by waters pure
माल्यै:-वन्यै:-
garlands of wild flowers
मूल-फल-आदिभि:
roots, fruits and others
शस्त-अङ्कुर-अंशुकै:-
tender sprouts, tree barks,
च-अर्चेत्-तुलस्या
and should worship with Tulasi
प्रियया प्रभुम्
the beloved of The Lord
Should worship The Lord with pure waters, garlands of wild flowers, roots, fruits, and other things, like tender sprouts, tree barks and also Tulsi who is Lords's beloved.
लब्ध्वा द्रव्यमयीमर्चां क्षित्यम्ब्वादिषु वार्चयेत् ।
आभृतात्मा मुनि: शान्तो यतवाङ्मितवन्यभुक् ॥५६॥
लब्ध्वा द्रव्यमयीम्-अर्चाम्
having done with materials, worship
क्षिति-अम्बु-आदिषु
ether water etc., (five elements)
वा-अर्चयेत्
then should worship
आभृत-आत्मा
contemplating mind
मुनि: शान्त:
collected and calm
यत-वाङ्-मित-
controlling the speech, and little
वन्य-भुक्
wild (fruits etc) eating
Having done the worship with material things, one should then worship the five elements of eather, water, fire earth and air, with a contemplating mind, should be collected and calm, controlled of speech and eating small quantities of wild fruits etc.,.
स्वेच्छावतारचरितैरचिन्त्यनिजमायया ।
करिष्यत्युत्तमश्लोकस्तद्ध्यायेद्धृदयङ्गमम् ॥५७॥
स्वेच्छ-अवतार-
self-willed manifestations
चरितै:-अचिन्त्य
deeds incomprehensible
निज-मायया
by (His) own Maayaa
करिष्यति-उत्तम-श्लोक:-
will perform, The glorious Lord
तद्-ध्यायेत्-हृदयङ्गमम्
that contemplate upon in the heart
In the heart, then should contemplate on the incomprehensible deeds which The glorious Lord will perform by His own Maayaa in the course of his self assumed manifestations.
परिचर्या भगवतो यावत्य: पूर्वसेविता: ।
ता मन्त्रहृदयेनैव प्रयुञ्ज्यान्मन्त्रमूर्तये ॥५८॥
परिचर्या भगवत:
offerings to The Lord
यावत्य: पूर्व-सेविता:
of those things, formerly prescribed
ता: मन्त्र-हृदयेन-
those with the mantra in the mind
एव प्रयुञ्ज्यात्-
only applying
मन्त्र-मूर्तये
for the mantra Incarnate
For The Mantra Incarnate Lord, one must apply those very things which are formerly prescribed, as one worships with the same mantra in mind.
एवं कायेन मनसा वचसा च मनोगतम् ।
परिचर्यमाणो भगवान् भक्तिमत्परिचर्यया ॥५९॥
एवम् कायेन
thus, by body
मनसा वचसा
mind speech
च मनोगतम्
and in the heart residing
परिचर्यमा: भगवान्
worshipping The Lord
भक्तिमत्-परिचर्यया
with devotion and service
The Lord residing in the heart should thus be worshipped with devotion and service, by body mind and speech.
पुंसाममायिनां सम्यग्भजतां भाववर्धन: ।
श्रेयो दिशत्यभिमतं यद्धर्मादिषु देहिनाम् ॥६०॥
पुंसाम्-अमायिनाम्
of people guileless
सम्यक्-भजताम्
well worshipping
भाव-वर्धन:
devotion heightens
श्रेय: दिशति-अभिमतम्
boon bestows desires
यत्-धर्म-आदिषु
which is from Dharma and others
देहिनाम्
of the beings
The guileless people who worship Him well, He heightens their devotion, and bestows their desired boon from Dharma, religious merit, or other objects of human persuit.
विरक्तश्चेन्द्रियरतौ भक्तियोगेन भूयसा ।
तं निरन्तरभावेन भजेताद्धा विमुक्तये ॥६१॥
विरक्त:-च-इन्द्रिय-रतौ
dispassionate and from senses detached
भक्ति-योगेन भूयसा
by devotion practice, intense
तम् निरन्तर-भावेन
Him, in uninterrupted manner
भजेत्-अद्धा विमुक्तये
wait upon, for beatitude
If a person is dispassionate and is detached from the senses, he should with intense practice of uninterrupted devotion, wait upon Him for the purpose of final beatitude.
इत्युक्तस्तं परिक्रम्य प्रणम्य च नृपार्भक: ।
ययौ मधुवनं पुण्यं हरेश्चरणचर्चितम् ॥६२॥
इति-उक्त:-तम् परिक्रम्य
thus told, him going round
प्रणम्य च नृप-अर्भक:
bowing and, king's son
ययौ मधुवनम् पुण्यम्
went to Madhuvana holy
हरे:-चरण-चर्चितम्
Shree Hari's foot prints marked
Thus instructed, he went round the sage and bowed to him and went to the holy Madhuvana which is marked with the foot prints of Hari.
तपोवनं गते तस्मिन्प्रविष्टोऽन्त:पुरं मुनि: ।
अर्हितार्हणको राज्ञा सुखासीन उवाच तम् ॥६३॥
तपोवनम् गते तस्मिन्-
to the penance forest having gone by him
प्रविष्ट:-अन्त:पुरम्
entered the inner palace
मुनि: अर्हित-अर्हणक:
the sage, worshipped with worship materials
राज्ञा सुख-आसीन
by the king, comfortably seated
उवाच तम्
said to him
After he, Dhruva had gone to the forest for penance, the sage Naarada entered the inner chamber of the palace, and was seated comfortably after being worshipped by the king with worship articles. Then the sage said to the king.
नारद उवाच -
Naarada said -
राजन् किं ध्यायसे दीर्घं मुखेन परिशुष्यता ।
किं वा न रिष्यते कामो धर्मो वार्थेन संयुत: ॥६४॥
राजन् किम् ध्यायसे दीर्घम्
O King! what (do you) brood over for long
मुखेन परिशुष्यता
with withering face
किम् वा न रिष्यते काम:
what or not is diminishing luxury
धर्म: वा-अर्थेन संयुत:
or religious merit or wealth put together
O King! What are you brooding over with a withering face. What! Is it that your luxuries are diminishing with your religious merit or your wealth?
राज: उवाच -
The King said -
सुतो मे बालको ब्रह्मन् स्त्रैणेनाकरुणात्मना ।
निर्वासित: पञ्चवर्ष: सह मात्रा महान्कवि: ॥६५॥
सुत: मे बालक:
son my a child
ब्रह्मन् स्त्रैणेन-
O Sage! by (me) a womanizer
अकरुण-आत्मना
uncompassionate me
निर्वासित: पञ्च-वर्ष:
was exiled, five years (aged)
सह मात्रा महान्-कवि:
with mother, (who was) noble and wise
O Sage! A womanizer and uncompassionate me has exiled my son five years of age, who was noble and wise, with his mother.
अप्यनाथं वने ब्रह्मन्मास्मादन्त्यर्भकं वृका: ।
श्रान्तं शयानं क्षुधितं परिम्लानमुखाम्बुजम् ॥६६॥
अपि-अनाथम् वने
also helpless in the forest
ब्रह्मन्-मा-स्म-अदन्ति-
O Sage! may not eat
अर्भकम् वृका:
the child the wolves
श्रान्तम् शयानम् क्षुधितम्
fatigued sleeping famished
परिम्लान-मुख-अम्बुजम्
with withered face lotus
O Sage! Also in the forest the helpless child may be sleeping fatigued and famished and he may not be eaten by the wolves.
अहो मे बत दौरात्म्यं स्त्रीजितस्योपधारय ।
योऽङ्कं प्रेम्णाऽऽरुरुक्षन्तं नाभ्यनन्दमसत्तम: ॥६७॥
अहो मे बत दौरात्म्यम्
Oh! Mine indeed wickedness
स्त्री-जितस्य-उपधारय
by woman overcome, consider
य:-अङ्कम्
who on lap
प्रेम्णा-आरुरुक्षन्तम्
with affection wanting to climb
न-अभ्यनन्दम्-असत्तम:
did not entertain, the vile one
Oh! Consider my wickedness, me the vile one, who overcome by a woman, did not entertain him, who, with affection, was eager to climb my lap.
नारद उवाच -
Naarada said -
मा मा शुच: स्वतनयं देवगुप्तं विशाम्पते ।
तत्प्रभावमविज्ञाय प्रावृङ्क्ते यद्यशो जगत् ॥६८॥
मा मा शुच: स्व-तनयम्
no, do not be sorry for your son,
देव-गुप्तम् विशाम्पते
by providence protected, O Ruler of the people!
तत्-प्रभावम्-अविज्ञाय
his greatness not knowing
प्रावृङ्क्ते यत्-यश: जगत्
will pervade whose glory the world
O Ruler of the people! No, do not be sorry for your son who is protected by providence, because you do not know his greatness. His glory will pervade the whole world.
सुदुष्करं कर्म कृत्वा लोकपालैरपि प्रभु: ।
एष्यत्यचिरतो राजन् यशो विपुलयंस्तव ॥६९॥
सुदुष्करम् कर्म कृत्वा
very difficult work having accomplished
लोकपालै:-अपि प्रभु:
by the protectors of the world also, the great one
एष्यति-अचिरत: राजन्
will return before long O King!
यश: विपुलयन्-तव
fame increasing yours
O King! He will accomplish a work which is difficult to perform even by the protectors of the world. Then he will return before long increasing your fame.
मैत्रेय उवाच -
Maitreya said -
इति देवर्षिणा प्रोक्तं विश्रुत्य जगतीपति: ।
राजलक्ष्मीमनादृत्य पुत्रमेवान्वचिन्तयत् ॥७०॥
इति देवर्षिणा प्रोक्तम्
this, by the holy sage said
विश्रुत्य जगतीपति:
hearing, the ruler of the world
राजलक्ष्मीम्-अनादृत्य
the royal fortune neglecting
पुत्रम्-एव-अन्वचिन्तयत्
son only thought of
The ruler of the world, king Uttaanapaada, heard what the holy sage Naarada had said. He then neglected his royal fortune and thought only of his son Dhruva.
तत्राभिषिक्त: प्रयतस्तामुपोष्य विभावरीम् ।
समाहित: पर्यचरदृष्यादेशेन पूरुषम् ॥७१॥
तत्र-अभिषिक्त: प्रयत:-
there (in Madhuvana) bathed, intent fully
ताम्-उपोष्य विभावरीम्
(Dhruva) that fasted, night
समाहित: पर्यचरत्-
with concentration worshipped,
ऋषि-आदेशेन पूरुषम्
by the sage's direction, The Lord
There, in Madhuvana, Dhruv bathed in Jamuna and intentfully fasted that night. He then worshipped The Lord with concentration as directed by sage Naarada.
त्रिरात्रान्ते त्रिरात्रान्ते कपित्थबदराशन: ।
आत्मवृत्त्यनुसारेण मासं निन्येऽर्चयन्हरिम् ॥७२॥
त्रि-रात्र-अन्ते
after three night's end
त्रि-रात्र-अन्ते
after three night's end
कपित्थ-बदर-अशन:
wood apple and jujube eating
आत्म-वृत्ति-अनुसारेण
soul supporting accordingly
मासम् निन्ये-
(one) month spent
अर्चयन्-हरिम्
worshipping Shree Hari
After every three nights he ate wood apple and jujube berries for food in accordance with the soul and body upkeeping. In this manner he spent a month worshipping Shree Hari.
द्वितीयं च तथा मासं षष्ठे षष्ठेऽर्भको दिने ।
तृणपर्णादिभि: शीर्णै: कृतान्नोऽभ्यर्चयद्विभुम् ॥७३॥
द्वितीयम् च तथा मासम्
second and again month
षष्ठे षष्ठे-अर्भक: दिने
sixth sixth the child on day
तृण-पर्ण-आदिभि: शीर्णै:
grass leaves etc., withered
कृत-अन्न:-
taking as food
अभ्यर्चयत्-विभुम्
worshipped the all-pervading Lord
And again, in the second month, on every sixth day, having withered grass and leaves etc., as food, the child worshipped the All- pervading Lord.
तृतीयं चानयन्मासं नवमे नवमेऽहनि ।
अप्भक्ष उत्तमश्लोकमुपाधावत्समाधिना ॥७४॥
तृतीयम् च-अनयत्-मासम्
third and spent month
नवमे नवमे-अहनि
ninth ninth day
अप्-भक्ष: उत्तम-श्लोकम्-
water eating, the holy renowned Lord
उपाधावत्-समाधिना
worshipped by meditation
He spent the third month, by only having water as food on every ninth day, and worshipped the divine famed Lord, by meditation.
चतुर्थमपि वै मासं द्वादशे द्वादशेऽहनि ।
वायुभक्षो जितश्वासो ध्यायन्देवमधारयत् ॥७५॥
चतुर्थम्-अपि वै मासम्
fourth also indeed month
द्वादशे द्वादशे-अहनि
twelfth twelfth day
वायु-भक्ष: जित-श्वास:
air eating, controlling breath
ध्यायन्-देवम्-अधारयत्
meditating on the Lord fixed
Indeed on the fourth month also, he controlled his breath and intook air as food on every twelth day only, and with a fixed mind meditated on the Lord.
पञ्चमे मास्यनुप्राप्ते जितश्वासो नृपात्मज: ।
ध्यायन् ब्रह्म पदैकेन तस्थौ स्थाणुरिवाचल: ॥७६॥
पञ्चमे मासि-अनुप्राप्ते
fifth month approached
जित-श्वास: नृप-आत्मज:
controlling the breath, the king's son
ध्यायन् ब्रह्म
meditating on Brahman
पद-एकेन तस्थौ
on foot one stood
स्थाणु:-इव-अचल:
steady like a post
As the fifth month commenced, the king's son Dhruv, with his breath in control, stood on one foot, steady like a post, and contemplated on Brahman.
सर्वतो मन आकृष्य हृदि भूतेन्द्रियाशयम् ।
ध्यायन्भगवतो रूपं नाद्राक्षीत्किंचनापरम् ॥७७॥
सर्वत: मन आकृष्य
from every where withdrawing (the mind)
हृदि भूत-इन्द्रिय-आशयम्
in heart, of subjects and of senses the substratum
ध्यायन्-भगवत: रूपम्
meditating on the Lord's form
न-अद्राक्षीत्-किंचन-अपरम्
did not see anything other
He withdrew his mind from everything, and in his heart meditated on the form of the Lord, which is the substratum of all the senses and the objects, he did not see any thing else.
आधारं महदादीनां प्रधानपुरुषेश्वरम् ।
ब्रह्म धारयमाणस्य त्रयो लोकाश्चकम्पिरे ॥७८॥
आधारम् महत्-आदीनाम्
the basic support of Mahat-tatva and others
प्रधान-पुरुष-ईश्वरम्
The Primal Person, The Lord
ब्रह्म धारयमाणस्य
Brahman meditating on
त्रय: लोका:-चकम्पिरे
the three worlds shook
As he meditated on the basic support of the cosmic intelligence, The Mahat-tattva, etc., The Primal Person the Lord Brahman, the three worlds shook.
यदैकपादेन स पार्थिवार्भकस्तस्थौ तदङ्गुष्ठनिपीडिता मही ।
ननाम् तत्रार्धमिभेन्द्रधिष्ठिता तरीव सव्येतरत: पदे पदे ॥७९॥
यत्-एक-पादेन स:
when with one foot he (Dhruva)
पार्थिव-अर्भक:-तस्थौ
king's son stood
तद्-अङ्गुष्ठ-निपीडिता मही
by his big toe pressed the earth
ननाम् तत्र-अर्धम्-
leaned there (on that side) half
इभेन्द्र-धिष्ठिता
a lordly elephant placed
तरी-इव सव्य-इतरत:
boat like, left and right
पदे पदे
on every go
When the king's son, prince Dhruva stood on one foot, the earth was pressed by his big toe. The earth then leaned on that side, like a boat leans when a lorldy elephant is placed in it and also leans to the left and right as it sails.
तस्मिन्नभिध्यायति विश्वमात्मनो द्वारं निरुध्यासुमनन्यया धिया ।
लोका निरुच्छ्वासनिपीडिता भृशं सलोकपाला: शरणं ययुर्हरिम् ॥८०॥
तस्मिन्-अभिध्यायति
as he meditated
विश्वम्-आत्मन:
on the universal Soul
द्वारम् निरुध्य-असुम्-
way blocking of the breath
अनन्यया धिया
with unwavering mind
लोका: निरुच्छ्वास-निपीडिता:
the three worlds breathless tormented
भृशम् सलोकपाला:
greatly with the protectors of the worlds
शरणम् ययु:-हरिम्
in surrender went to Shree Hari
As he, Dhruv, with an unwavering mind and by blocking the way of his breath, meditated on the Universal Soul, the three worlds and their protectors were greatly tormented because of breathlessness and went to Hari in surrender.
देवा: ऊचु: -
The gods said -
नैवं विदामो भगवन् प्राणरोधं चराचरस्याखिलसत्त्वधाम्न: ।
विधेहि तन्नो वृजिनाद्विमोक्षं प्राप्ता वयं त्वां शरणं शरण्यम् ॥८१॥
न-एवम् विदाम: भगवन्
not like this did know, O Lord!
प्राण-रोधम् चर-अचरस्य-
breath stoppage of mobile and immobile
अखिल-सत्त्व-धाम्न:
all living beings' bodies
विधेहि तत्-न:
ordain from it us
वृजिनात्-विमोक्षम्
from calamity riddance
प्राप्ता वयम् त्वाम्
sought we in You
शरणम् शरण्यम्
shelter, The Protector
O Lord! We did not know this kind of stoppage of breath of all mobile and immobile beings' bodies. You The Protector, we have sought shelter in You, do ordaine riddence of this calamity from us.
श्रीभगवान् उवाच -
The Lord said -
मा भैष्ट बालं तपसो दुरत्ययान्निवर्तयिष्ये प्रतियात स्वधाम् ।
यतो हि व: प्राणनिरोध आसीदौत्तानपादिर्मयि संगतात्मा ॥८२॥
मा भैष्ट बालम् तपस:
do not fret, the child from penance
दुरत्ययात्-निवर्तयिष्ये
most difficult, will deter
प्रतियात स्व-धाम्
return to your own abodes
यत: हि
because it is
व: प्राण-निरोध: आसीत्-
your breath stoppage was
औत्तानपादि:-
Uttaanapaada's son
मयि संगत-आत्मा
in Me merged self
Do not fret and return to your own abodes, I will deter the child from the severe penance. The stoppage of your breath was because the self of the son of Uttaanapaada was merged in Me.
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे ध्रुवचरिते अष्टम: अध्याय: ॥८॥
Thus ends the eighth discourse, forming part of the Story of Dhruva, in Book Four of the great and glorious Bhaagavata-Puraana.