श्रीमद्भागतमहापुराणम् चतुर्थ: स्कन्ध: एकादश: अध्याय: मैत्रेय उवाच - Maitreya said - निषम्य गदतामेवमृषीणां धनुषि ध्रुव: ।
संदधेऽस्त्रमुपस्पृश्य यन्नारायणनिर्मितम् ॥१॥
निषम्य गदताम्-एवम्- on hearing, said as
ऋषीणाम् धनुषि ध्रुव: by the sages, on the bow Dhruva संदधे-अस्त्रम्-उपस्पृश्य set the weapon, rinsed the mouth यत्-नारायण-निर्मितम् that by Naaraayana created On hearing what was said by the sages, Dhruva rinsed his mouth and set the weapon created by Naaraayana on the bow.


संधीयमान एतस्मिन्माया गुह्यकनिर्मिता: ।
क्षिप्रं विनेशुर्विदुर क्लेशा ज्ञानोदये यथा ॥२॥
संधीयमान एतस्मिन्- as was set that (weapon)
माया गुह्यक-निर्मिता: the Maayaa Yaksha's created क्षिप्रम् विनेशु:-विदुर at once destroyed, O Vidura! क्लेशा: ज्ञान-उदये यथा sorrows wisdom when dawns like As the weapon was being set on the bow, the Maayaa created by the Yakshas was at once destroyed, just as all sorrows are destroyed when wisdom dawns.


तस्यार्षास्त्रं धनुषि प्रयुञ्जत: सुवर्णपुङ्खा: कलहंसवासस: ।
विनि:सृता आविविशुर्द्विषद्बलं यथा वनं भीमरवा: शिखण्डिन: ॥३॥
तस्य-आर्ष-अस्त्रम् his divine weapon
धनुषि प्रयुञ्जत: on the bow applying सुवर्ण-पुङ्खा: golden shafts कलहंस-वासस: swan like feathers विनि:सृता: आविविशु: emerged and penetrated द्विषद्-बलम् enemies army यथा वनम् like the forest भीम-रवा: शिखण्डिन: (enter) great noise peacocks As Dhruva was applying the divine arrow to the bow, golden shafts with swan like feathers emerged from it and penetrated the army of the enemy, just as peacocks creating great noise enter the forest.


तैस्तिग्मधारै: प्रधने शिलीमुखैरितस्तत: पुण्यजना उपद्रुता: ।
तमभ्यधावन् कुपिता उदायुधा: सुपर्णमुन्नद्धफणा इवाहय: ॥४॥
तै:-तिग्मधारै: प्रधने by those sharp edged, in the battle field
शिलीमुखै:-इत:-तत: arrows assaulted, here and there पुण्यजना: उपद्रुता: the Yakshas charged तम्-अभ्यधावन् कुपिता: him attacking, enraged उदायुधा: सुपर्णम्- carrying weapons, at Gaduda उन्नद्ध-फणा:-इव-अहय: with up drawn fangs like serpents In the battle field, as the Yakshas were assaulted by those sharp edged arrows, they were enraged and charged towards Dhruva and attacked him with weapons which they carried, even as Gaduda would be attacked by serpents with updrawn fangs.


स तान् पृषत्कैरभिधावतो मृधे निकृत्तबाहूरुशिरोधरोदरान् ।
निनाय लोकं परमर्कमण्डलं व्रजन्ति निर्भिद्य यमूर्ध्वरेतस: ॥५॥
स: तान् पृषत्कै:- he, them by sharp arrows
अभिधावत: मृधे dispersed in the battle field निकृत्त-बाहु- cut off arms उरु-शिरोधर-उदरान् thighs, necks and stomachs, निनाय लोकम् परम्- taking to the realm ultimate अर्क-मण्डलम् व्रजन्ति the Sun's sphere, go to निर्भिद्य यम्-ऊर्ध्वरेतस: piercing through which, the recluses The Yakshas, who ran asunder hit by the sharp arrows, he, Dhruva, cut off their arms, thighs, necks and stomachs and took them to that ultimate realm to which the recluse go after piercing through the sphere of the Sun.


तान् हन्यमानानभिवीक्ष्य गुह्यकाननागसश्चित्ररथेन भूरिश: ।
औतानपादिं कृपया पितामहो मनुर्जगादोपगत: सहर्षिभि: ॥६॥
तान् हन्यमानान्- them being killed
अभिवीक्ष्य गुह्यकान्- seeing Yakshas अनागस:-चित्र-रथेन भूरिश: faultless, by the wonderful charioteer, many औतानपादिम् Uttaanapaada's son कृपया पितामह: मनु: compassionately grandfather Manu जगाद-उपगत: सह-ऋषिभि: said arriving, with the sages Seeing that the faultless Yakshas were being killed, in great numbers, by Dhruva, Uttaanapaada's son, who was mounted on a wonderful chariot, his grandfather Manu was moved by compassion. He approached Dhruva with the sages and said..


मनु:-उवाच - Manu said - अलं वत्सातिरोषेण तमोद्वारेण पाप्मना ।
येन पुण्यजनानेतानवधीस्त्वमनागस: ॥७॥
अलम् वत्स-अतिरोषेण stop! O Dear Child! this great anger
तम:-द्वारेण पाप्मना hell's door this sinful येन पुण्यजनान्-एतान्- by which Yakshas these अवधी:-त्वम्-अनागस: have killed you innocent O Dear Child! Stop this sinful great anger, which is the door to hell, and because of which you have killed these innocent Yakshas.


नास्मत्कुलोचितं तात कर्मैतत्सद्विगर्हितम् ।
वधो यदुपदेवानामारब्धस्तेऽकृतैनसाम् ॥८॥
न-अस्मत्-कुल-उचितम् not to our race becomes
तात कर्म-एतत्-विगर्हितम् O Dear One! action this, denounced वध: यत्-उपदेवानाम्- slaying that of demigods आरब्ध:-ते-अकृत-एनसाम् started by you, not done wrong O Dear One! This action of yours, which is denounced by the righteous, does not become to our race. This slaying of the demigods which you have started when they have done no wrong.


नन्वेकस्यापराधेन प्रसङ्गाद् बहवो हता: ।
भ्रातुर्वधाभितप्तेन त्वयाङ्ग भ्रातृवत्सल ॥९॥
ननु-एकस्य-अपराधेन indeed, for one (person's) fault
प्रसङ्गात् बहव: हता: in connection many are killed भ्रातु:-वध-अभितप्तेन by brother's killing very saddened त्वया-अङ्ग भ्रातृ-वत्सल by you, O Dear One! brother fond of O Dear One! Indeed, as you are fond of your brother, you were very saddened by the killing of your brother, and for the fault of one, in connection, you have killed so many.


नायं मार्गो हि साधूनां हृषीकेशानुवर्तिनाम् ।
यदात्मानं पराग्गृह्य पशुवद्भूतवैशसम् ॥१०॥
न-अयम् मार्ग: हि साधूनाम् not this path, indeed of the noble
हृषीकेश-अनुवर्तिनाम् of Hrishikesha (Krishna's) followers यत्-आत्मानम् पराक्-गृह्य in that the self, body understanding पशुवत्-भूत-वैशसम् animals as if, beings have killed Indeed this path is not of the noble, and not of the followers of Hrisheekesha, Krishna, in that the self is understood as the body and the beings are killed as animals.


सर्वभूतात्मभावेन भूतावासं हरिं भवान् ।
आराध्याप दुराराध्यं विष्णोस्तत्परमं पदम् ॥११॥
सर्व-भूत-आत्म-भावेन all beings' soul perceiving
भूत-आवासम् हरिम् the being's abode, Shree Hari, भवान् आराध्य-आप you, having worshipped, attained दुराराध्यम् विष्णो:- (Him) difficult to worship, Vishnu's तत्-परमम् पदम् that highest state Having percieved all beings as your soul, and worshipping the abode of all beings, Shree Hari, who is difficult to worship, you have attained the highest state of Vishnu.


स त्वं हरेरनुध्यातस्तत्पुंसामपि सम्मत: ।
कथं त्ववद्यं कृतवाननुशिक्षन् सतां व्रतम् ॥१२॥
स: त्वम् हरे:-अनुध्यात:- that you, Shree Hari meditating on
तत्-पुंसाम्-अपि सम्मत: His devotees also revered कथम् तु-अवद्यम् how indeed in despicable कृतवान्-अनुशिक्षन् did, preaching सताम् व्रतम् the noble ways That you, who is always meditating on Shree Hari, and is also revered by His devotees, how indeed, happen to do this indespicable act, you who instruct the ways of the noble.


तितिक्षया करुणया मैत्र्या चाखिलजन्तुषु ।
समत्वेन च सर्वात्मा भगवान् सम्प्रसीदति ॥१३॥
तितिक्षया करुणया by tolerance, compassion,
मैत्र्या च-अखिल-जन्तुषु friendliness and for all beings समत्वेन च even-mindedness and सर्वात्मा भगवान् The All- Pervading Soul The Lord सम्प्रसीदति is well pleased The All-Pervading Soul, The Lord is well pleased by tolerance, compassion, friendliness and even-mindedness for all beings.


सम्प्रसन्ने भगवति पुरुष: प्राकृतैर्गुणै: ।
विमुक्तो जीवनिर्मुक्तो ब्रह्म निर्वाणमृच्छति ॥१४॥
सम्प्रसन्ने भगवति पुरुष: when well pleased (is) Lord, man is
प्राकृतै:-गुणै: विमुक्त: from Prakriti's three Gunas, is free जीव-निर्मुक्त: Jeeva (from the subtle body) free ब्रह्म निर्वाणम्-ऋच्छति Brahma blissfulness attains When The Lord is well pleased, man is free from the three Gunas of Prakriti and also from the subtle body jeeva, and attains the blissfull state of Brahman.


भूतै: पञ्चभिरारब्धैर्योषित्पुरुष एव हि ।
तयोर्व्यवायात्सम्भूतिर्योषित्पुरुषयोरिह ॥१५॥
भूतै: पञ्चभि:-आरब्धै:- (from) elements five, developed
योषित्-पुरुष: एव हि woman man only indeed तयो:-व्यवायात्-सम्भूति:- them two copulation are born योषित्-पुरुषयो:-इह women and men, here By the development of the five gross elements, woman and man come into being and from their copulation other women and men come to be born, in this world.


एवं प्रवर्तते सर्ग: स्थिति: संयम एव च ।
गुणव्यतिकराद्राजन् मायया प्रमात्मन: ॥१६॥
एवम् प्रवर्तते सर्ग: thus proceeds creation
स्थिति: संयम एव च preservation, dissolution also and गुण-व्यतिकरात्-राजन् by the Gunas' disturbance, O King! मायया प्रमात्मन: by the Maayaa of The Lord O King! Thus proceeds the creation sustanence and also dissolution of the universe, because of the disturbance in the equilibrium of the three gunas, prompted by The Lord's Maaya.


निमित्तमात्रं तत्रासीन्निर्गुण: पुरुषर्षभ: ।
व्यक्ताव्यक्तमिदं विश्वं यत्र भ्रमति लोहवत् ॥१७॥
निमित्त-मात्रम् तत्र-आसीत्- instrumental alone there was
निर्गुण: पुरुष-ऋषभ: free from the Gunas, The Person Supreme व्यक्त-अव्यक्तम्-इदम् cause and effect this विश्वम् यत्र भ्रमति लोहवत् universe where evolves iron like The Suprem Person is just instrumental, there, as He Himself is free of the three Gunas. Because of Him, this universe consisting of the cause and effect rotates constantly as iron sets in motion because of a magnet.


स खल्विदं भगवान् कालशक्त्या गुणप्रवाहेण विभक्तवीर्य: ।
करोत्यकर्तैव निहन्त्यहन्ता चेष्टा विभूम्न: खलु दुर्विभाव्या ॥१८॥
स: खलु-इदम् भगवान् He, certainly, This Lord
काल-शक्त्या गुण-प्रवाहेण by Time force, by the Gunas' flow विभक्त-वीर्य: करोति- distributed energy, creates अकर्ता-एव निहन्ति-अहन्ता non-doer only, dissolves, non-destroyer चेष्टा विभूम्न: खलु दुर्विभाव्या energies of The Lord indeed (are) unfathomable When the Gunas flow, This Lord, only by His energy as Time force, creates this universe, though He is the non-doer, and dissoves it though He is the non-destroyer. The energies of The All Pervading Lord are unfathomable.


सोऽनन्तोऽन्तकर: कालोऽनादिरादिकृदव्यय: ।
जनं जनेन जनयन्मारयन्मृत्युनान्तकम् ॥१९॥
स:-अनन्त: अन्तकर: He is endless, end brings
काल:-अनादि:- Time beginingless आदि-कृत्-अव्यय: the first creator, immortal जनम् जनेन जनयन्- a person from person creating मारयन्-मृत्युना-अन्तकम् destroying by death, the destroyer He, Who brings the end is endless, He is The Time, beginingless, He is the creator immortal. He brings forth a person from a person and He, The Destroyer, destroys by death.


न वै स्वपक्षोऽस्य विपक्ष एव वा परस्य मृत्योर्विशत: समं प्रजा: ।
तं धावमानमनुधावन्त्यनीशा यथा रजांस्यनिलं भूतसङ्घा: ॥२०॥
न वै स्वपक्ष:-अस्य not indeed, own friends His
विपक्ष: एव वा enemies and or परस्य मृत्यो:-विशत: The Supreme's as death entering समम् प्रजा: equal beings तम् धावमानम्- Him (Time) flowing अनुधावन्ति-अनीशा: follow fruitlessly यथा रजांसि-अनिलम् just like dust (particles) the wind भूत-सङ्घा: the elements collection The Supreme, has no friends or enemies. He,as Death enters all beings equally. The beings fruitlessly, according to their own destiny, follow the flowing Time, Him, just like the dust particles follow the wind as a collection of the five elements.


आयुषोऽपचयं जन्तोस्तथैवोपचयं विभु: ।
उभाभ्यां रहित: स्वस्थो दु:स्थस्य विदधात्यसौ ॥२१॥
आयुष:-अपचयम् जन्तो:- life span cutting of beings
तथा-एव-उपचयम् विभु: and also prolonging, The All-Pervading Lord उभाभ्याम् रहित: स्वस्थ: of both immune, in Self placed दु:स्थस्य विदधाति-असौ of the destiny (dictated) being, brings about He The All-Pervading Lord brings about the cutting short of, and or, prolonging of the life span of the biengs. He, is immune to both and is always placed in His own Self, whereas the living beings are dictated by their destiny.


केचित्कर्म वदन्त्येनं स्वभावमपरे नृप ।
एके कालं परे दैवं पुंस: काममुतापरे ॥२२॥
केचित्-कर्म वदन्ति-एनम् some (people) Karma call this
स्वभावम्-अपरे नृप nature others, O King! एके कालम् परे दैवम् one (calls it) Time, the other Destiny पुंस: कामम्-उत्-अपरे peoples' Desire indeed (yet) others O King! some people call this state of a being as Karma, others call it nature, one may call it Time and the other may call it Destiny and yet another calls it Desire.


अव्यक्तस्याप्रमेयस्य नानाशक्त्युदयस्य च ।
न वै चिकीर्षितं तात को वेदाथ स्वसम्भवम् ॥२३॥
अव्यक्तस्य-अप्रमेयस्य of the non-manifest, of the non-cognizable
नाना-शक्ति-उदयस्य च of various energies, the source and न वै चिकीर्षितम् तात not indeed intention, O Son! क: वेद-अथ स्व-सम्भवम् who knows, then, of the Self-originated (Lord) O Son! No one knows the intentions of the non-manifest, the non-cognizable, the source of various energies, who then will know ones own origin, The Lord Himself?


न चैते पुत्रक भ्रातुर्हन्तारो धनदानुगा: ।
विसर्गादानयोस्तात पुंसो दैवं हि कारणम् ॥२४॥
न च-एते पुत्रक not and these, O Son!
भ्रातु:-हन्तार: धनद-अनुगा: brother's killers, Kuber's attendents विसर्गात्-अनय: तात of creation and other (dissolution), O Son! पुंस: दैवम् हि कारणम् of the people, Providence alone is the cause O Son! These attendents of Kuber are not the killers of your brother. The cause of peoples' birth and death is Providence alone.


स एव विश्वं सृजति स एवावति हन्ति च ।
अथापि ह्यनहंकारान्नाज्यते गुणकर्मभि: ॥२५॥
स: एव विश्वम् सृजति He alone the universe creates
स: एव-अवति हन्ति च He alone sustains and dissolves अथ-अपि हि-अनहंकारात्- then also indeed, by non-doership न-अज्यते गुण-कर्मभि: is not attached, to the Gunas (Nature) and the actions He alone creates the universe and He alone sustains and destroys it. But because of non-doership (ego) He is not attached to the Gunas or to the action.


एष भूतानि भूतात्मा भूतेशो भूतभावन: ।
स्वशक्त्या मायया युक्त: सृजत्यत्ति च पाति च ॥२६॥
एष: भूतानि भूत-आत्मा This (Lord) the beings, The beings' Soul,
भूत-ईश: भूत-भावन: beings' Controller, beings' Protector स्व-शक्त्या मायया युक्त: by (His) own energy, by Maayaa accompanied सृजति-अत्ति च पाति च creates, destroys and protects This Lord is the very Self, Controller and the Protector of the beings, and accompanied by His own energy, Maayaa, creats the beings, destroys and protects them.


तमेव मृत्युममृतं तात दैवं सर्वात्मनोपेहि जगत्परायणम् ।
यस्मै बलिं विश्वसृजो हरन्ति गावो यथा वै नसि दामयन्त्रिता: ॥२७॥
तम्-एव मृत्युम्-अमृतम् Him alone death and immortality
तात दैवम् सर्वात्मना- O Son! To That Lord, by all (your) being उपेहि जगत्-परायणम् resort to, of the universe the support यस्मै बलिम् for Whom offerings विश्वसृज: हरन्ति Brahmaa and the lords of the created beings, bring गाव: यथा वै oxen just as indeed नसि दाम-यन्त्रिता: in nose by string is controlled O Son! By all your being resort to that Lord alone, Who is death and Immortality, Who is the support of the whole universe, for Whom Brahmaa and other lords of created beings, bring offerings, just as the oxen is controlled when stringed in the nose.


य: पञ्चवर्षो जननीं त्वं विहाय मातु: सपत्न्या वचसा भिन्नमर्मा ।
वनं गतस्तपसा प्रत्यगक्षमाराध्य लेभे मूर्ध्नि पदं त्रिलोक्या: ॥२८॥
य: पञ्च-वर्ष: जननीम् who of five years, mother
त्वम् विहाय मातु: सपत्न्या you leaving, mother's step वचसा भिन्न-मर्मा words hurt in the heart वनम् गत:-तपसा to forest went, by penance प्रत्यगक्षम्-आराध्य The Lord propitiated लेभे मूर्ध्नि पदम् attained the highest abode त्रिलोक्या: of the three worlds That you of five years of age, leaving your mother, hurt to the heart by step mother's words, went to the woods, and propiciated The Lord by penance and secured the highest abode of the three worlds.


तमेनमङ्गात्मनि मुक्तविग्रहे व्यपाश्रितं निर्गुणमेकमक्षरम् ।
आत्मानमन्विच्छ विमुक्तमात्मदृग् यस्मिन्निदम्भेदमसत् प्रतीयते ॥२९॥
तम्-एनम्-अङ्ग-आत्मनि Him This, O Dear! In (your) heart
मुक्त-विग्रहे व्यपाश्रितम् free from animosity stays निर्गुणम्-एकम्-अक्षरम् devoid of attributes, one, imperishable आत्मानम्-अन्विच्छ Supreme Spirit seek विमुक्तम्-आत्म-दृग् ever free, inward eyes यस्मिन्-इदम्-भेदम्- in that, this diverseness, असत् प्रतीयते false, appears (as real) O Dear! In your heart, which is free from animosity, Who stays, Who is devoid of attributes, is without a second, and is imperishable, is ever free, with your inward eyes seek that Supreme Spirit, because, it is for His presence that this diverseness, though false appears real.


त्वं प्रत्यगात्मनि तदा भगवत्यनन्त आनन्दमात्र उपपन्नसमस्तशक्तौ ।
भक्तिं विधाय परमां शनकैरविद्याग्रन्थिं विभेत्स्यसि ममाहमिति प्ररूढम् ॥३०॥
त्वम् प्रत्यगात्मनि तदा you, in Controller of all selves, then,
भगवति-अनन्ते आनन्दमात्रे in The Lord Immortal, Bliss pure उपपन्न-समस्त-शक्तौ possessed of all powers भक्तिम् विधाय परमाम् devotion practicing supreme शनकै:-अविद्या-ग्रन्थिम् soon ignorance knot विभेत्स्यसि मम-अहम्-इति प्ररूढम् will cut, of my and I, this, strong You, by practicing supreme devotion in The Contoller of all selves, The Lord Immortal, The Bliss Pure, The One possessed of all powers, then, will soon cut off the strong knot of ignorance formed in the shape of me and mine.


संयच्छ रोषं भद्रं ते प्रतीपं श्रेयसां परम् ।
श्रुतेन भूयसा राजन्नगदेन यथाऽऽमयम् ॥३१॥
संयच्छ रोषम् भद्रम् ते give up anger, blessed be you
प्रतीपम् श्रेयसाम् परम् detrimental to all blessings great श्रुतेन भूयसा राजन्- by learning's vast, O King! अगदेन यथा-आमयम् by medicine like disease O King! May you be blessed! give up anger which is detrimental to all great blessings, by your vast learning, just as disease is treated by medicine.


येनोपसृष्टात्पुरुषाल्लोक उद्विजते भृशम् ।
न बुधस्तद्वशं गच्छेदिच्छन्नभयमात्मन: ॥३२॥
येन-उपसृष्टात्- by which (anger) caught
पुरुषात्-लोक person, people उद्विजते भृशम् are afraid greatly न बुध:- not a wise (person) तद्-वशम् गच्छेत्- in its control go इच्छन्-अभयम्-आत्मन: wanting fearlessness for self People are very afraid of a person who is caught by anger. A wise person who desires fearlessness for himself should not be influenced by it.


हेलनं गिरिशभ्रातुर्धनदस्य त्वया कृतम् ।
यज्जघ्निवान् पुण्यजनान् भ्रातृघ्नानित्यमर्षित: ॥३३॥
हेलनम् गिरिश-भ्रातु:- offence of Shankara's friend
धनदस्य त्वया कृतम् Kuber by you is done यत्-जघ्निवान् पुण्यजनान् that have killed the Yakshas भ्रातृघ्नान्-इति-अमर्षित: brother's killers thus thinking You have committed great offence towards Shankara's friend Kubera, by killing the Yakshas, thinking that they are your brother's killers.


तं प्रसादय वत्साशु संनत्या प्रश्रयोक्तिभि: ।
न यावन्महतां तेज: कुलं नोऽभिभविष्यति ॥३४॥
तम् प्रसादय वत्स-आशु Him please My son! Soon
संनत्या प्रश्रय-उक्तिभि: by bowing and polite words न यावत्-महताम् तेज: not till, of exalted souls' anger कुलम् न:-अभिभविष्यति race our destroys My son! Please Him with bowing and with polite words, not till the anger of the exalted souls destroys our race.


एवं स्वाम्भुव: पौत्रमनुशास्य मनुर्ध्रुवम् ।
तेनभिवन्दित: साकमृषिभि: स्वपुरं ययौ ॥३५॥
एवम् स्वाम्भुव: पौत्रम्- thus Swaayambhuva, grand-son
अनुशास्य मनु:-ध्रुवम् reprimanding, Manu, to Dhruva तेन-अभिवन्दित: साकम्- by Him greeted with ऋषिभि: स्व-पुरम् ययौ the sages, own abode went to In this manner, Swaayambhuva Manu reprimanded his grand-son Dhruva, and greeted by him, went to his own abode with the sages.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां चतुर्थस्कन्धे एकादशोऽध्याय: ॥११॥ Thus ends the eleventh discourse in Book Four of the great and glorious Bhaagavata-Puraana.