SECTION XII.Parāçara said:—O Maitreya, hearing these words from beginning to end, that Prince, saluting these sages, issued out of that thicket. And confiding in the accomplishment of his object, O twice-born one, he repaired to the holy place on the banks of the Yamuna called Madhuvana, or the grove of Madhu, called after the name of a demon of that name who resided there and was known thus on the earth. Slaying the highly powerful son of the Rakshasa, Madhu—Lavana, Satrughna (the youngest son of Daçaratha,) founded a city at that spot which was named Mathura. And Dhruva engaged in performing penance at that holy shrine the purifier of all sin, where was Mahadeva, the god of Gods meditating upon Hari. In accordance with instruction given by Marichi and others, he began to contemplate, Vishnu the sovereign of the gods, seated in himself. O twice-born one, Dhruva, thus contemplating him, having his mind perfectly withdrawn from all other thoughts, the Great Hari, ever existing in all creatures and natures, took possession of his heart. O Maitreya, Vishnu thus occupying the heart of that one engaged in his meditation, the earth, the supporter of elemental life, could not sustain his height. When he used to stand upon his left foot (for praying) one half of the earth bent beneath him and when he used to stand upon his right foot the other half of the earth sank down. And when he used to stand touching the earth with his toes, the whole earth shook with its mountains and rivers, O twice-born one. The rivers and seas were greatly agitated thereby and even the celestials called Yāmas, being greatly alarmed, in consultation with Indra began to concert measures for interrupting the devout exercises of Dhruva. And, O great ascetics, the Kushmandas in company with Indra, assuming, various shapes actively engaged in obstructing his meditations. One assuming, by virtue of illusion, the shape of his mother Suniti, stood before him, with tears in his eyes, and saying in tender accents—"My son, desist from this penance, that is destroying thy health. I have after many troubles gained thee and have formed many hopes in thee. O child, it does not behove thee to forsake me, at the words of my rival, helpless, alone and unprotected. Thou art my only refuge. Thou art a boy of five years old. Such a hard penance doth not become thee. Desist therefore from such fearful practices which are not productive of any beneficial result. For thee this is the time of youthful pastime, then comes the season for study, then the period of worldly enjoyment and lastly that of austere devotion. O my boy, thou art but a child, this is the season of thy play—why hast thou thou engaged in asceticism to destroy thyself? Thy chief duty consists in thy devotion to me now. Do thou engage in such works as become thy age and circumstances. Be not guided by bewildering error and desist from such unrighteous actions, If thou dost not renounce to-day these devout austerities I shall terminate my life before thee". Parāçara said:—But Dhruva being wholly intent upon seeing Vishnu did not behold his mother weeping, with her eyes bleared with tears. "O child! O child! fly, the hideous Rākshasas, with uplifted weapons are coming this side of the forest". Saying this (the illusion) disappeared. Instantly crowded there the Rākshasas uplifting terrible arms and with countenances emitting fiery flame. They began to emit hideous cries before that prince and whirl and toss their threatening weapons. Hundreds of jackals, from whose mouths gushed out flame, while they expanded them, yelled horrible cries to appal the boy wholly engrossed by meditation. Those night-rangers cried out: "Kill him, kill him, tear him to pieces; eat him up, eat him up". And those goblins having faces of lions, and camels, and crocodiles, howled about to strike terror into the heart of the prince. All these (illusions of) Rākshasas and jackals, their cries and weapons made no impression upon his senses whose mind was completely given up to the meditation of Govinda. The son of the lord of earth, entirely taken up by one idea, beheld continually. Vishnu only seated in himself and saw no other object All these illusions being thus baffled the celestials were greatly disturbed. Being terrified at this discomfiture and afflicted by the devout austerities of the boy the celestials assembled and repaired in a body for help to Hari, who is the creator of the universe, and without beginning or end. The celestials said:—"O lord of the celestials! O lord of the world! O great god! O supreme spirit! being afflicted by the devout austerities of Dhruva, we have come to thee to seek thy refuge. As the moon increases in his orb day by day, so, O lord, (this boy) by his devotion is approaching incessantly superhuman power. O Janārddana, we have been greatly alarmed by the devout austerities of the son of Uttanpadā and have taken thy refuge: do thou desist him from his devout exercises. We do not know whose position, he aspireth to—whether the throne of Sakra, of the sun, of the lord of wealth or that of Varuna the lord of water."O lord, be propitiated with us, remove this mace of affliction from our breast and desist the son of Uttanpada from his devout exercises". The Great God (Vishnu) replied:—"He aspireth not to the throne of Indra, nor to the sovereignty of the solar orb or the deep, nor to the rank of the lord of riches. I shall soon confer on him, O celestials, what he desireth to have. Removed of your anxiety do you all proceed to your respective quarters—I shall soon desist that boy, whose mind is wholly engrossed with devout meditation".Parāçara said:—Being thus addressed by Vishnu the celestials headed by the performer of hundred sacrifices, saluting him, repaired to their respective habitations. And that Great God, who is all things, being pleased with Dhruva's whole-minded devotedness to him, assuming his shape with four arms, approached him and said,—"May good betide thee, O son of Uttanapada! I am pleased with thy devout exercises. I have come here to confer boons on thee—do thou beg one, O thou of firm vows. Withdrawing thy mind from external objects while thou hast dedicated it to me alone—I am greatly pleased with thee; do thou therefore beg of me an excellent boon". Parāçara said—Hearing the words of that great God, the boy opened his eyes and beheld before him that Hari whom he had seen in his meditation. And beholding him with the conch, the discus, the mace, the bow and the scimitar in hand and crowned with a diadem, he bowed his head down to the earth. With his hair standing erect and being greatly stricken with fear, Dhruva addressed himself for worshipping that great God. Reflecting how he could offer thanks unto him, and what he could say in his praise, he was greatly perplexed with anxiety and then at last had recourse to that deity. Dhruva said,—"O great God if thou art greatly pleased with my devout exercise, do thou confer upon me this boon, that I may praise thee whenever I wish. O god, I am a boy, how shall I be able to sing thy glory, whom even the great sages like Brahmā, conversant with Vedas, have not been able to know sufficiently. My heart is filled with devotion to thee, O lord, do thou grant me the understanding of placing my praises at thy feet". Parāçara said,—O foremost of twice-born ones, the lord of the earth Govinda touched with the tip of his conch, the son of Uttanapada standing with jollied palms. And greatly pleased, that prince, bending low his head, praised that undecaying protector of living beings. Dhruva said,—"I bow unto Him whose forms are earth, water, fire, air, ether, mind, intellect, the first element, primæval nature, and the pure, subtle, all-pervading soul that excels nature. Salutation unto that Purusha who is devoid of qualities, pure, subtle, extending all over the earth, and who is separate from Prakriti; who is supreme over all elements, all objects of sense, intellect and who is separate even from Purusha. I seek refuge unto him, who is one with Brahmā, who is the soul of the whole universe, pure, and who is the foremost of all gods. Salutation unto that form of thine, O thou the soul of all things, which is designated as Brahmā by virtue of his pervading and maintaining the whole Universe, which is unchangeable and meditated upon by the sages. Thou art the great god pervading the whole universe with a thousand heads, a thousand eyes, a thousand feet and who passes ten inches beyond its contact.[220]Thou art that excellent Purusha—whatever has been and whatever is to be. Thou art the progenitor of Virāt,[221]Swarat,[222]Samrāt,[223]and Adipurusha. The lower and upper and middle parts of the earth are not without thee—the whole universe is from thee—whatever has been and whatever shall be. The whole universe is thy form and exists in thee. From thee is sacrifice derived, and all oblations and curds and ghee and animals of either class (domestic or wild). From thee the Rig Veda, the Shāma Veda, the metres of the Vedas and the Yajur Veda have sprung. Horses and cows having teeth in one jaw only have been created by thee and as well as goats, sheep and deer. Brahmanas originated from thy mouth; warriors from thy arms; Vaiçyas from thy thighs and Sudras from thy feet. From thine eyes came the Sun, from thy mind the moon, from thy central veins the Vital breath, from thy mouth the fire, from thy navel the sky, from thy head the heavens, from thy ears the regions and from thy feet the earth. And from thee the whole world was derived. As the wide-spreading Nyagrodha (Indian fig-tree) exists (before it grows up into a tree) in a small seed, so at the time of dissolution, the whole world exists in thee as its germ. As the Nyagrodha, originating from its seed, spread gradually into a huge tree, so the creation originating from thee expands itself into the universe. O lord, as nothing is visible of a plantain tree, except its bark and leaves, so nothing is seen in thee except the whole universe. The faculties of intellect that are the source of pleasure and pain exist in thee as one with all existence. But the sources of pleasure and pain, singly or blended, do not exist in thee freed as thou art from all qualities. Salutation to thee, who art the subtile rudiment, who art single when a cause, but manifold in actions. Salutation to thee, who art the proximate cause of life and action and identical with the great elements. Thou art manifest in spiritual knowledge, thou art the great Purusha, Brahmana, Brahmā and Manu. Thou art beheld by mental contemplation and imperishable. Thou abidest in all, art element of all; thou assumest all forms; all elements are from thee and thou art the soul of all—glory unto thee as thou art the soul of all, lord of all things—the origin of all things. What shall I speak unto thee, as thou knowest every thing, being seated in all hearts? O thou the soul of all thing, the sovereign lord of all creations-the source of all elements, thou knowest all creatures and their desires. O lord, do thou satisfy my desire. O lord of earth, my devout exercises have been crowned with success to-day since I have beheld thee". The Lord said:—"Thy devotion hath been crowned with success since thou hast beheld me, O Dhruva. The sight of me, never goes without any result, O prince. Do thou ask of me a boon, whatever thou wishest for; whenever I appear before men all their desires are satisfied". Dhruva said "O lord! O sovereign of all creatures, thou dost exist in the hearts of all. How can that be unknown to thee, O lord what I am cherishing in my mind? Yet O lord of celestials, I shall mention unto thee, the object hard to attain, which my presumptuous mind panteth after. But what can there be which cannot be got at, if thou art pleased, O creator of the universe; for it is by thy favour, that Indra enjoyed the sovereignty of three worlds. 'This regal throne is not for thee, since thou art not born of me'. These haughty words my step-mother addressed loudly unto me. By thy favour I beg of thee, O lord, an exalted station, which surpasses all others, which is the support of the universe and shall last for ever". The Lord said:—"Forsooth shalt thou attain to the station thou art soliciting for; for, O boy even in thy former birth, thou didst satisfy me (with thy austere devotion). Thou wast, in thy previous existence, a Brahmin, devoted with all thy heart unto me, ever dutiful to thy parents and always satisfying thy duties. In course of time, a prince became thy friend, who in his youth indulged in all sensual pleasures, who was of a beautiful appearance and bright form. While in his company and beholding his riches, hard to acquire, thou didst desire that you might be born as the son of a king. It is by virtue of that desire, thou art born as a prince in the mansion of Uttānpāda, O Dhruva, which cannot be easily obtained. The birth, in the race of Swambhuva, is considered by others, as a great boon, and for this I was propitiated by thee, O boy; but now thou art not valuing it so much. The man, who worships me, obtains in no time, liberation from life: what is the abode of celestials to one whose mind is centered in me, O boy! Thou shalt, by my favour, O Dhruva, attain to a station which is above the three worlds and become the stay of stars and planets: there is not the least doubt about it. I do confer upon thee, O Dhruva, a station, which is above those of the Sun, the Moon, stars, Mercury, Venus, Saturn and all other constellations; above the regions of the seven Rishis and the divinities who traverse the atmosphere. Some of the celestials live for four ages; some for the reign of a Manu; but thou shalt live the duration of a Kalpa. Thy mother, Sunoti too, metamorphosed into a clear star, shall exist by thee in the welkin for the same period. People singing thy glory, with concentrated minds, morning and evening, shall attain to an accession of piety". Parāçara said:—O thou of a great mind, obtaining this boon, from Janārddana, the sovereign of the celestials and the lord of earth, Dhurva attained to this excellent station. Beholding the increase of his honor and glory, the preceptor of the celestials and Asuras, Usānas, repeated these verses. "Oh how great is the strength of his austere devotion, and how mighty is the success thereof, since the seven Rishis are preceded by him. This too is Dhruva's mother Suniti, who is otherwise named Sunritā. Who on this earth, can recount her glory? Giving birth to Dhruva, she hath got at a station which is the refuge of the three worlds, and which is a station eminent above all. He, who shall celebrate the translation of Dhruva into the abode of the celestials, shall be released from his sins, and be adored in heaven. He shall not lose his station, either in this world, or in heaven (after death) and shall live long, possessed of every blessing".[220]Contact with the universe—meaning who is not restricted by its boundaries.[221]The material universe.[222]Brahmā the creator.[223]Manu.
SECTION XII.Parāçara said:—O Maitreya, hearing these words from beginning to end, that Prince, saluting these sages, issued out of that thicket. And confiding in the accomplishment of his object, O twice-born one, he repaired to the holy place on the banks of the Yamuna called Madhuvana, or the grove of Madhu, called after the name of a demon of that name who resided there and was known thus on the earth. Slaying the highly powerful son of the Rakshasa, Madhu—Lavana, Satrughna (the youngest son of Daçaratha,) founded a city at that spot which was named Mathura. And Dhruva engaged in performing penance at that holy shrine the purifier of all sin, where was Mahadeva, the god of Gods meditating upon Hari. In accordance with instruction given by Marichi and others, he began to contemplate, Vishnu the sovereign of the gods, seated in himself. O twice-born one, Dhruva, thus contemplating him, having his mind perfectly withdrawn from all other thoughts, the Great Hari, ever existing in all creatures and natures, took possession of his heart. O Maitreya, Vishnu thus occupying the heart of that one engaged in his meditation, the earth, the supporter of elemental life, could not sustain his height. When he used to stand upon his left foot (for praying) one half of the earth bent beneath him and when he used to stand upon his right foot the other half of the earth sank down. And when he used to stand touching the earth with his toes, the whole earth shook with its mountains and rivers, O twice-born one. The rivers and seas were greatly agitated thereby and even the celestials called Yāmas, being greatly alarmed, in consultation with Indra began to concert measures for interrupting the devout exercises of Dhruva. And, O great ascetics, the Kushmandas in company with Indra, assuming, various shapes actively engaged in obstructing his meditations. One assuming, by virtue of illusion, the shape of his mother Suniti, stood before him, with tears in his eyes, and saying in tender accents—"My son, desist from this penance, that is destroying thy health. I have after many troubles gained thee and have formed many hopes in thee. O child, it does not behove thee to forsake me, at the words of my rival, helpless, alone and unprotected. Thou art my only refuge. Thou art a boy of five years old. Such a hard penance doth not become thee. Desist therefore from such fearful practices which are not productive of any beneficial result. For thee this is the time of youthful pastime, then comes the season for study, then the period of worldly enjoyment and lastly that of austere devotion. O my boy, thou art but a child, this is the season of thy play—why hast thou thou engaged in asceticism to destroy thyself? Thy chief duty consists in thy devotion to me now. Do thou engage in such works as become thy age and circumstances. Be not guided by bewildering error and desist from such unrighteous actions, If thou dost not renounce to-day these devout austerities I shall terminate my life before thee". Parāçara said:—But Dhruva being wholly intent upon seeing Vishnu did not behold his mother weeping, with her eyes bleared with tears. "O child! O child! fly, the hideous Rākshasas, with uplifted weapons are coming this side of the forest". Saying this (the illusion) disappeared. Instantly crowded there the Rākshasas uplifting terrible arms and with countenances emitting fiery flame. They began to emit hideous cries before that prince and whirl and toss their threatening weapons. Hundreds of jackals, from whose mouths gushed out flame, while they expanded them, yelled horrible cries to appal the boy wholly engrossed by meditation. Those night-rangers cried out: "Kill him, kill him, tear him to pieces; eat him up, eat him up". And those goblins having faces of lions, and camels, and crocodiles, howled about to strike terror into the heart of the prince. All these (illusions of) Rākshasas and jackals, their cries and weapons made no impression upon his senses whose mind was completely given up to the meditation of Govinda. The son of the lord of earth, entirely taken up by one idea, beheld continually. Vishnu only seated in himself and saw no other object All these illusions being thus baffled the celestials were greatly disturbed. Being terrified at this discomfiture and afflicted by the devout austerities of the boy the celestials assembled and repaired in a body for help to Hari, who is the creator of the universe, and without beginning or end. The celestials said:—"O lord of the celestials! O lord of the world! O great god! O supreme spirit! being afflicted by the devout austerities of Dhruva, we have come to thee to seek thy refuge. As the moon increases in his orb day by day, so, O lord, (this boy) by his devotion is approaching incessantly superhuman power. O Janārddana, we have been greatly alarmed by the devout austerities of the son of Uttanpadā and have taken thy refuge: do thou desist him from his devout exercises. We do not know whose position, he aspireth to—whether the throne of Sakra, of the sun, of the lord of wealth or that of Varuna the lord of water."O lord, be propitiated with us, remove this mace of affliction from our breast and desist the son of Uttanpada from his devout exercises". The Great God (Vishnu) replied:—"He aspireth not to the throne of Indra, nor to the sovereignty of the solar orb or the deep, nor to the rank of the lord of riches. I shall soon confer on him, O celestials, what he desireth to have. Removed of your anxiety do you all proceed to your respective quarters—I shall soon desist that boy, whose mind is wholly engrossed with devout meditation".Parāçara said:—Being thus addressed by Vishnu the celestials headed by the performer of hundred sacrifices, saluting him, repaired to their respective habitations. And that Great God, who is all things, being pleased with Dhruva's whole-minded devotedness to him, assuming his shape with four arms, approached him and said,—"May good betide thee, O son of Uttanapada! I am pleased with thy devout exercises. I have come here to confer boons on thee—do thou beg one, O thou of firm vows. Withdrawing thy mind from external objects while thou hast dedicated it to me alone—I am greatly pleased with thee; do thou therefore beg of me an excellent boon". Parāçara said—Hearing the words of that great God, the boy opened his eyes and beheld before him that Hari whom he had seen in his meditation. And beholding him with the conch, the discus, the mace, the bow and the scimitar in hand and crowned with a diadem, he bowed his head down to the earth. With his hair standing erect and being greatly stricken with fear, Dhruva addressed himself for worshipping that great God. Reflecting how he could offer thanks unto him, and what he could say in his praise, he was greatly perplexed with anxiety and then at last had recourse to that deity. Dhruva said,—"O great God if thou art greatly pleased with my devout exercise, do thou confer upon me this boon, that I may praise thee whenever I wish. O god, I am a boy, how shall I be able to sing thy glory, whom even the great sages like Brahmā, conversant with Vedas, have not been able to know sufficiently. My heart is filled with devotion to thee, O lord, do thou grant me the understanding of placing my praises at thy feet". Parāçara said,—O foremost of twice-born ones, the lord of the earth Govinda touched with the tip of his conch, the son of Uttanapada standing with jollied palms. And greatly pleased, that prince, bending low his head, praised that undecaying protector of living beings. Dhruva said,—"I bow unto Him whose forms are earth, water, fire, air, ether, mind, intellect, the first element, primæval nature, and the pure, subtle, all-pervading soul that excels nature. Salutation unto that Purusha who is devoid of qualities, pure, subtle, extending all over the earth, and who is separate from Prakriti; who is supreme over all elements, all objects of sense, intellect and who is separate even from Purusha. I seek refuge unto him, who is one with Brahmā, who is the soul of the whole universe, pure, and who is the foremost of all gods. Salutation unto that form of thine, O thou the soul of all things, which is designated as Brahmā by virtue of his pervading and maintaining the whole Universe, which is unchangeable and meditated upon by the sages. Thou art the great god pervading the whole universe with a thousand heads, a thousand eyes, a thousand feet and who passes ten inches beyond its contact.[220]Thou art that excellent Purusha—whatever has been and whatever is to be. Thou art the progenitor of Virāt,[221]Swarat,[222]Samrāt,[223]and Adipurusha. The lower and upper and middle parts of the earth are not without thee—the whole universe is from thee—whatever has been and whatever shall be. The whole universe is thy form and exists in thee. From thee is sacrifice derived, and all oblations and curds and ghee and animals of either class (domestic or wild). From thee the Rig Veda, the Shāma Veda, the metres of the Vedas and the Yajur Veda have sprung. Horses and cows having teeth in one jaw only have been created by thee and as well as goats, sheep and deer. Brahmanas originated from thy mouth; warriors from thy arms; Vaiçyas from thy thighs and Sudras from thy feet. From thine eyes came the Sun, from thy mind the moon, from thy central veins the Vital breath, from thy mouth the fire, from thy navel the sky, from thy head the heavens, from thy ears the regions and from thy feet the earth. And from thee the whole world was derived. As the wide-spreading Nyagrodha (Indian fig-tree) exists (before it grows up into a tree) in a small seed, so at the time of dissolution, the whole world exists in thee as its germ. As the Nyagrodha, originating from its seed, spread gradually into a huge tree, so the creation originating from thee expands itself into the universe. O lord, as nothing is visible of a plantain tree, except its bark and leaves, so nothing is seen in thee except the whole universe. The faculties of intellect that are the source of pleasure and pain exist in thee as one with all existence. But the sources of pleasure and pain, singly or blended, do not exist in thee freed as thou art from all qualities. Salutation to thee, who art the subtile rudiment, who art single when a cause, but manifold in actions. Salutation to thee, who art the proximate cause of life and action and identical with the great elements. Thou art manifest in spiritual knowledge, thou art the great Purusha, Brahmana, Brahmā and Manu. Thou art beheld by mental contemplation and imperishable. Thou abidest in all, art element of all; thou assumest all forms; all elements are from thee and thou art the soul of all—glory unto thee as thou art the soul of all, lord of all things—the origin of all things. What shall I speak unto thee, as thou knowest every thing, being seated in all hearts? O thou the soul of all thing, the sovereign lord of all creations-the source of all elements, thou knowest all creatures and their desires. O lord, do thou satisfy my desire. O lord of earth, my devout exercises have been crowned with success to-day since I have beheld thee". The Lord said:—"Thy devotion hath been crowned with success since thou hast beheld me, O Dhruva. The sight of me, never goes without any result, O prince. Do thou ask of me a boon, whatever thou wishest for; whenever I appear before men all their desires are satisfied". Dhruva said "O lord! O sovereign of all creatures, thou dost exist in the hearts of all. How can that be unknown to thee, O lord what I am cherishing in my mind? Yet O lord of celestials, I shall mention unto thee, the object hard to attain, which my presumptuous mind panteth after. But what can there be which cannot be got at, if thou art pleased, O creator of the universe; for it is by thy favour, that Indra enjoyed the sovereignty of three worlds. 'This regal throne is not for thee, since thou art not born of me'. These haughty words my step-mother addressed loudly unto me. By thy favour I beg of thee, O lord, an exalted station, which surpasses all others, which is the support of the universe and shall last for ever". The Lord said:—"Forsooth shalt thou attain to the station thou art soliciting for; for, O boy even in thy former birth, thou didst satisfy me (with thy austere devotion). Thou wast, in thy previous existence, a Brahmin, devoted with all thy heart unto me, ever dutiful to thy parents and always satisfying thy duties. In course of time, a prince became thy friend, who in his youth indulged in all sensual pleasures, who was of a beautiful appearance and bright form. While in his company and beholding his riches, hard to acquire, thou didst desire that you might be born as the son of a king. It is by virtue of that desire, thou art born as a prince in the mansion of Uttānpāda, O Dhruva, which cannot be easily obtained. The birth, in the race of Swambhuva, is considered by others, as a great boon, and for this I was propitiated by thee, O boy; but now thou art not valuing it so much. The man, who worships me, obtains in no time, liberation from life: what is the abode of celestials to one whose mind is centered in me, O boy! Thou shalt, by my favour, O Dhruva, attain to a station which is above the three worlds and become the stay of stars and planets: there is not the least doubt about it. I do confer upon thee, O Dhruva, a station, which is above those of the Sun, the Moon, stars, Mercury, Venus, Saturn and all other constellations; above the regions of the seven Rishis and the divinities who traverse the atmosphere. Some of the celestials live for four ages; some for the reign of a Manu; but thou shalt live the duration of a Kalpa. Thy mother, Sunoti too, metamorphosed into a clear star, shall exist by thee in the welkin for the same period. People singing thy glory, with concentrated minds, morning and evening, shall attain to an accession of piety". Parāçara said:—O thou of a great mind, obtaining this boon, from Janārddana, the sovereign of the celestials and the lord of earth, Dhurva attained to this excellent station. Beholding the increase of his honor and glory, the preceptor of the celestials and Asuras, Usānas, repeated these verses. "Oh how great is the strength of his austere devotion, and how mighty is the success thereof, since the seven Rishis are preceded by him. This too is Dhruva's mother Suniti, who is otherwise named Sunritā. Who on this earth, can recount her glory? Giving birth to Dhruva, she hath got at a station which is the refuge of the three worlds, and which is a station eminent above all. He, who shall celebrate the translation of Dhruva into the abode of the celestials, shall be released from his sins, and be adored in heaven. He shall not lose his station, either in this world, or in heaven (after death) and shall live long, possessed of every blessing".[220]Contact with the universe—meaning who is not restricted by its boundaries.[221]The material universe.[222]Brahmā the creator.[223]Manu.
SECTION XII.Parāçara said:—O Maitreya, hearing these words from beginning to end, that Prince, saluting these sages, issued out of that thicket. And confiding in the accomplishment of his object, O twice-born one, he repaired to the holy place on the banks of the Yamuna called Madhuvana, or the grove of Madhu, called after the name of a demon of that name who resided there and was known thus on the earth. Slaying the highly powerful son of the Rakshasa, Madhu—Lavana, Satrughna (the youngest son of Daçaratha,) founded a city at that spot which was named Mathura. And Dhruva engaged in performing penance at that holy shrine the purifier of all sin, where was Mahadeva, the god of Gods meditating upon Hari. In accordance with instruction given by Marichi and others, he began to contemplate, Vishnu the sovereign of the gods, seated in himself. O twice-born one, Dhruva, thus contemplating him, having his mind perfectly withdrawn from all other thoughts, the Great Hari, ever existing in all creatures and natures, took possession of his heart. O Maitreya, Vishnu thus occupying the heart of that one engaged in his meditation, the earth, the supporter of elemental life, could not sustain his height. When he used to stand upon his left foot (for praying) one half of the earth bent beneath him and when he used to stand upon his right foot the other half of the earth sank down. And when he used to stand touching the earth with his toes, the whole earth shook with its mountains and rivers, O twice-born one. The rivers and seas were greatly agitated thereby and even the celestials called Yāmas, being greatly alarmed, in consultation with Indra began to concert measures for interrupting the devout exercises of Dhruva. And, O great ascetics, the Kushmandas in company with Indra, assuming, various shapes actively engaged in obstructing his meditations. One assuming, by virtue of illusion, the shape of his mother Suniti, stood before him, with tears in his eyes, and saying in tender accents—"My son, desist from this penance, that is destroying thy health. I have after many troubles gained thee and have formed many hopes in thee. O child, it does not behove thee to forsake me, at the words of my rival, helpless, alone and unprotected. Thou art my only refuge. Thou art a boy of five years old. Such a hard penance doth not become thee. Desist therefore from such fearful practices which are not productive of any beneficial result. For thee this is the time of youthful pastime, then comes the season for study, then the period of worldly enjoyment and lastly that of austere devotion. O my boy, thou art but a child, this is the season of thy play—why hast thou thou engaged in asceticism to destroy thyself? Thy chief duty consists in thy devotion to me now. Do thou engage in such works as become thy age and circumstances. Be not guided by bewildering error and desist from such unrighteous actions, If thou dost not renounce to-day these devout austerities I shall terminate my life before thee". Parāçara said:—But Dhruva being wholly intent upon seeing Vishnu did not behold his mother weeping, with her eyes bleared with tears. "O child! O child! fly, the hideous Rākshasas, with uplifted weapons are coming this side of the forest". Saying this (the illusion) disappeared. Instantly crowded there the Rākshasas uplifting terrible arms and with countenances emitting fiery flame. They began to emit hideous cries before that prince and whirl and toss their threatening weapons. Hundreds of jackals, from whose mouths gushed out flame, while they expanded them, yelled horrible cries to appal the boy wholly engrossed by meditation. Those night-rangers cried out: "Kill him, kill him, tear him to pieces; eat him up, eat him up". And those goblins having faces of lions, and camels, and crocodiles, howled about to strike terror into the heart of the prince. All these (illusions of) Rākshasas and jackals, their cries and weapons made no impression upon his senses whose mind was completely given up to the meditation of Govinda. The son of the lord of earth, entirely taken up by one idea, beheld continually. Vishnu only seated in himself and saw no other object All these illusions being thus baffled the celestials were greatly disturbed. Being terrified at this discomfiture and afflicted by the devout austerities of the boy the celestials assembled and repaired in a body for help to Hari, who is the creator of the universe, and without beginning or end. The celestials said:—"O lord of the celestials! O lord of the world! O great god! O supreme spirit! being afflicted by the devout austerities of Dhruva, we have come to thee to seek thy refuge. As the moon increases in his orb day by day, so, O lord, (this boy) by his devotion is approaching incessantly superhuman power. O Janārddana, we have been greatly alarmed by the devout austerities of the son of Uttanpadā and have taken thy refuge: do thou desist him from his devout exercises. We do not know whose position, he aspireth to—whether the throne of Sakra, of the sun, of the lord of wealth or that of Varuna the lord of water."O lord, be propitiated with us, remove this mace of affliction from our breast and desist the son of Uttanpada from his devout exercises". The Great God (Vishnu) replied:—"He aspireth not to the throne of Indra, nor to the sovereignty of the solar orb or the deep, nor to the rank of the lord of riches. I shall soon confer on him, O celestials, what he desireth to have. Removed of your anxiety do you all proceed to your respective quarters—I shall soon desist that boy, whose mind is wholly engrossed with devout meditation".Parāçara said:—Being thus addressed by Vishnu the celestials headed by the performer of hundred sacrifices, saluting him, repaired to their respective habitations. And that Great God, who is all things, being pleased with Dhruva's whole-minded devotedness to him, assuming his shape with four arms, approached him and said,—"May good betide thee, O son of Uttanapada! I am pleased with thy devout exercises. I have come here to confer boons on thee—do thou beg one, O thou of firm vows. Withdrawing thy mind from external objects while thou hast dedicated it to me alone—I am greatly pleased with thee; do thou therefore beg of me an excellent boon". Parāçara said—Hearing the words of that great God, the boy opened his eyes and beheld before him that Hari whom he had seen in his meditation. And beholding him with the conch, the discus, the mace, the bow and the scimitar in hand and crowned with a diadem, he bowed his head down to the earth. With his hair standing erect and being greatly stricken with fear, Dhruva addressed himself for worshipping that great God. Reflecting how he could offer thanks unto him, and what he could say in his praise, he was greatly perplexed with anxiety and then at last had recourse to that deity. Dhruva said,—"O great God if thou art greatly pleased with my devout exercise, do thou confer upon me this boon, that I may praise thee whenever I wish. O god, I am a boy, how shall I be able to sing thy glory, whom even the great sages like Brahmā, conversant with Vedas, have not been able to know sufficiently. My heart is filled with devotion to thee, O lord, do thou grant me the understanding of placing my praises at thy feet". Parāçara said,—O foremost of twice-born ones, the lord of the earth Govinda touched with the tip of his conch, the son of Uttanapada standing with jollied palms. And greatly pleased, that prince, bending low his head, praised that undecaying protector of living beings. Dhruva said,—"I bow unto Him whose forms are earth, water, fire, air, ether, mind, intellect, the first element, primæval nature, and the pure, subtle, all-pervading soul that excels nature. Salutation unto that Purusha who is devoid of qualities, pure, subtle, extending all over the earth, and who is separate from Prakriti; who is supreme over all elements, all objects of sense, intellect and who is separate even from Purusha. I seek refuge unto him, who is one with Brahmā, who is the soul of the whole universe, pure, and who is the foremost of all gods. Salutation unto that form of thine, O thou the soul of all things, which is designated as Brahmā by virtue of his pervading and maintaining the whole Universe, which is unchangeable and meditated upon by the sages. Thou art the great god pervading the whole universe with a thousand heads, a thousand eyes, a thousand feet and who passes ten inches beyond its contact.[220]Thou art that excellent Purusha—whatever has been and whatever is to be. Thou art the progenitor of Virāt,[221]Swarat,[222]Samrāt,[223]and Adipurusha. The lower and upper and middle parts of the earth are not without thee—the whole universe is from thee—whatever has been and whatever shall be. The whole universe is thy form and exists in thee. From thee is sacrifice derived, and all oblations and curds and ghee and animals of either class (domestic or wild). From thee the Rig Veda, the Shāma Veda, the metres of the Vedas and the Yajur Veda have sprung. Horses and cows having teeth in one jaw only have been created by thee and as well as goats, sheep and deer. Brahmanas originated from thy mouth; warriors from thy arms; Vaiçyas from thy thighs and Sudras from thy feet. From thine eyes came the Sun, from thy mind the moon, from thy central veins the Vital breath, from thy mouth the fire, from thy navel the sky, from thy head the heavens, from thy ears the regions and from thy feet the earth. And from thee the whole world was derived. As the wide-spreading Nyagrodha (Indian fig-tree) exists (before it grows up into a tree) in a small seed, so at the time of dissolution, the whole world exists in thee as its germ. As the Nyagrodha, originating from its seed, spread gradually into a huge tree, so the creation originating from thee expands itself into the universe. O lord, as nothing is visible of a plantain tree, except its bark and leaves, so nothing is seen in thee except the whole universe. The faculties of intellect that are the source of pleasure and pain exist in thee as one with all existence. But the sources of pleasure and pain, singly or blended, do not exist in thee freed as thou art from all qualities. Salutation to thee, who art the subtile rudiment, who art single when a cause, but manifold in actions. Salutation to thee, who art the proximate cause of life and action and identical with the great elements. Thou art manifest in spiritual knowledge, thou art the great Purusha, Brahmana, Brahmā and Manu. Thou art beheld by mental contemplation and imperishable. Thou abidest in all, art element of all; thou assumest all forms; all elements are from thee and thou art the soul of all—glory unto thee as thou art the soul of all, lord of all things—the origin of all things. What shall I speak unto thee, as thou knowest every thing, being seated in all hearts? O thou the soul of all thing, the sovereign lord of all creations-the source of all elements, thou knowest all creatures and their desires. O lord, do thou satisfy my desire. O lord of earth, my devout exercises have been crowned with success to-day since I have beheld thee". The Lord said:—"Thy devotion hath been crowned with success since thou hast beheld me, O Dhruva. The sight of me, never goes without any result, O prince. Do thou ask of me a boon, whatever thou wishest for; whenever I appear before men all their desires are satisfied". Dhruva said "O lord! O sovereign of all creatures, thou dost exist in the hearts of all. How can that be unknown to thee, O lord what I am cherishing in my mind? Yet O lord of celestials, I shall mention unto thee, the object hard to attain, which my presumptuous mind panteth after. But what can there be which cannot be got at, if thou art pleased, O creator of the universe; for it is by thy favour, that Indra enjoyed the sovereignty of three worlds. 'This regal throne is not for thee, since thou art not born of me'. These haughty words my step-mother addressed loudly unto me. By thy favour I beg of thee, O lord, an exalted station, which surpasses all others, which is the support of the universe and shall last for ever". The Lord said:—"Forsooth shalt thou attain to the station thou art soliciting for; for, O boy even in thy former birth, thou didst satisfy me (with thy austere devotion). Thou wast, in thy previous existence, a Brahmin, devoted with all thy heart unto me, ever dutiful to thy parents and always satisfying thy duties. In course of time, a prince became thy friend, who in his youth indulged in all sensual pleasures, who was of a beautiful appearance and bright form. While in his company and beholding his riches, hard to acquire, thou didst desire that you might be born as the son of a king. It is by virtue of that desire, thou art born as a prince in the mansion of Uttānpāda, O Dhruva, which cannot be easily obtained. The birth, in the race of Swambhuva, is considered by others, as a great boon, and for this I was propitiated by thee, O boy; but now thou art not valuing it so much. The man, who worships me, obtains in no time, liberation from life: what is the abode of celestials to one whose mind is centered in me, O boy! Thou shalt, by my favour, O Dhruva, attain to a station which is above the three worlds and become the stay of stars and planets: there is not the least doubt about it. I do confer upon thee, O Dhruva, a station, which is above those of the Sun, the Moon, stars, Mercury, Venus, Saturn and all other constellations; above the regions of the seven Rishis and the divinities who traverse the atmosphere. Some of the celestials live for four ages; some for the reign of a Manu; but thou shalt live the duration of a Kalpa. Thy mother, Sunoti too, metamorphosed into a clear star, shall exist by thee in the welkin for the same period. People singing thy glory, with concentrated minds, morning and evening, shall attain to an accession of piety". Parāçara said:—O thou of a great mind, obtaining this boon, from Janārddana, the sovereign of the celestials and the lord of earth, Dhurva attained to this excellent station. Beholding the increase of his honor and glory, the preceptor of the celestials and Asuras, Usānas, repeated these verses. "Oh how great is the strength of his austere devotion, and how mighty is the success thereof, since the seven Rishis are preceded by him. This too is Dhruva's mother Suniti, who is otherwise named Sunritā. Who on this earth, can recount her glory? Giving birth to Dhruva, she hath got at a station which is the refuge of the three worlds, and which is a station eminent above all. He, who shall celebrate the translation of Dhruva into the abode of the celestials, shall be released from his sins, and be adored in heaven. He shall not lose his station, either in this world, or in heaven (after death) and shall live long, possessed of every blessing".[220]Contact with the universe—meaning who is not restricted by its boundaries.[221]The material universe.[222]Brahmā the creator.[223]Manu.
Parāçara said:—O Maitreya, hearing these words from beginning to end, that Prince, saluting these sages, issued out of that thicket. And confiding in the accomplishment of his object, O twice-born one, he repaired to the holy place on the banks of the Yamuna called Madhuvana, or the grove of Madhu, called after the name of a demon of that name who resided there and was known thus on the earth. Slaying the highly powerful son of the Rakshasa, Madhu—Lavana, Satrughna (the youngest son of Daçaratha,) founded a city at that spot which was named Mathura. And Dhruva engaged in performing penance at that holy shrine the purifier of all sin, where was Mahadeva, the god of Gods meditating upon Hari. In accordance with instruction given by Marichi and others, he began to contemplate, Vishnu the sovereign of the gods, seated in himself. O twice-born one, Dhruva, thus contemplating him, having his mind perfectly withdrawn from all other thoughts, the Great Hari, ever existing in all creatures and natures, took possession of his heart. O Maitreya, Vishnu thus occupying the heart of that one engaged in his meditation, the earth, the supporter of elemental life, could not sustain his height. When he used to stand upon his left foot (for praying) one half of the earth bent beneath him and when he used to stand upon his right foot the other half of the earth sank down. And when he used to stand touching the earth with his toes, the whole earth shook with its mountains and rivers, O twice-born one. The rivers and seas were greatly agitated thereby and even the celestials called Yāmas, being greatly alarmed, in consultation with Indra began to concert measures for interrupting the devout exercises of Dhruva. And, O great ascetics, the Kushmandas in company with Indra, assuming, various shapes actively engaged in obstructing his meditations. One assuming, by virtue of illusion, the shape of his mother Suniti, stood before him, with tears in his eyes, and saying in tender accents—"My son, desist from this penance, that is destroying thy health. I have after many troubles gained thee and have formed many hopes in thee. O child, it does not behove thee to forsake me, at the words of my rival, helpless, alone and unprotected. Thou art my only refuge. Thou art a boy of five years old. Such a hard penance doth not become thee. Desist therefore from such fearful practices which are not productive of any beneficial result. For thee this is the time of youthful pastime, then comes the season for study, then the period of worldly enjoyment and lastly that of austere devotion. O my boy, thou art but a child, this is the season of thy play—why hast thou thou engaged in asceticism to destroy thyself? Thy chief duty consists in thy devotion to me now. Do thou engage in such works as become thy age and circumstances. Be not guided by bewildering error and desist from such unrighteous actions, If thou dost not renounce to-day these devout austerities I shall terminate my life before thee". Parāçara said:—But Dhruva being wholly intent upon seeing Vishnu did not behold his mother weeping, with her eyes bleared with tears. "O child! O child! fly, the hideous Rākshasas, with uplifted weapons are coming this side of the forest". Saying this (the illusion) disappeared. Instantly crowded there the Rākshasas uplifting terrible arms and with countenances emitting fiery flame. They began to emit hideous cries before that prince and whirl and toss their threatening weapons. Hundreds of jackals, from whose mouths gushed out flame, while they expanded them, yelled horrible cries to appal the boy wholly engrossed by meditation. Those night-rangers cried out: "Kill him, kill him, tear him to pieces; eat him up, eat him up". And those goblins having faces of lions, and camels, and crocodiles, howled about to strike terror into the heart of the prince. All these (illusions of) Rākshasas and jackals, their cries and weapons made no impression upon his senses whose mind was completely given up to the meditation of Govinda. The son of the lord of earth, entirely taken up by one idea, beheld continually. Vishnu only seated in himself and saw no other object All these illusions being thus baffled the celestials were greatly disturbed. Being terrified at this discomfiture and afflicted by the devout austerities of the boy the celestials assembled and repaired in a body for help to Hari, who is the creator of the universe, and without beginning or end. The celestials said:—"O lord of the celestials! O lord of the world! O great god! O supreme spirit! being afflicted by the devout austerities of Dhruva, we have come to thee to seek thy refuge. As the moon increases in his orb day by day, so, O lord, (this boy) by his devotion is approaching incessantly superhuman power. O Janārddana, we have been greatly alarmed by the devout austerities of the son of Uttanpadā and have taken thy refuge: do thou desist him from his devout exercises. We do not know whose position, he aspireth to—whether the throne of Sakra, of the sun, of the lord of wealth or that of Varuna the lord of water.
"O lord, be propitiated with us, remove this mace of affliction from our breast and desist the son of Uttanpada from his devout exercises". The Great God (Vishnu) replied:—"He aspireth not to the throne of Indra, nor to the sovereignty of the solar orb or the deep, nor to the rank of the lord of riches. I shall soon confer on him, O celestials, what he desireth to have. Removed of your anxiety do you all proceed to your respective quarters—I shall soon desist that boy, whose mind is wholly engrossed with devout meditation".
Parāçara said:—Being thus addressed by Vishnu the celestials headed by the performer of hundred sacrifices, saluting him, repaired to their respective habitations. And that Great God, who is all things, being pleased with Dhruva's whole-minded devotedness to him, assuming his shape with four arms, approached him and said,—"May good betide thee, O son of Uttanapada! I am pleased with thy devout exercises. I have come here to confer boons on thee—do thou beg one, O thou of firm vows. Withdrawing thy mind from external objects while thou hast dedicated it to me alone—I am greatly pleased with thee; do thou therefore beg of me an excellent boon". Parāçara said—Hearing the words of that great God, the boy opened his eyes and beheld before him that Hari whom he had seen in his meditation. And beholding him with the conch, the discus, the mace, the bow and the scimitar in hand and crowned with a diadem, he bowed his head down to the earth. With his hair standing erect and being greatly stricken with fear, Dhruva addressed himself for worshipping that great God. Reflecting how he could offer thanks unto him, and what he could say in his praise, he was greatly perplexed with anxiety and then at last had recourse to that deity. Dhruva said,—"O great God if thou art greatly pleased with my devout exercise, do thou confer upon me this boon, that I may praise thee whenever I wish. O god, I am a boy, how shall I be able to sing thy glory, whom even the great sages like Brahmā, conversant with Vedas, have not been able to know sufficiently. My heart is filled with devotion to thee, O lord, do thou grant me the understanding of placing my praises at thy feet". Parāçara said,—O foremost of twice-born ones, the lord of the earth Govinda touched with the tip of his conch, the son of Uttanapada standing with jollied palms. And greatly pleased, that prince, bending low his head, praised that undecaying protector of living beings. Dhruva said,—"I bow unto Him whose forms are earth, water, fire, air, ether, mind, intellect, the first element, primæval nature, and the pure, subtle, all-pervading soul that excels nature. Salutation unto that Purusha who is devoid of qualities, pure, subtle, extending all over the earth, and who is separate from Prakriti; who is supreme over all elements, all objects of sense, intellect and who is separate even from Purusha. I seek refuge unto him, who is one with Brahmā, who is the soul of the whole universe, pure, and who is the foremost of all gods. Salutation unto that form of thine, O thou the soul of all things, which is designated as Brahmā by virtue of his pervading and maintaining the whole Universe, which is unchangeable and meditated upon by the sages. Thou art the great god pervading the whole universe with a thousand heads, a thousand eyes, a thousand feet and who passes ten inches beyond its contact.[220]Thou art that excellent Purusha—whatever has been and whatever is to be. Thou art the progenitor of Virāt,[221]Swarat,[222]Samrāt,[223]and Adipurusha. The lower and upper and middle parts of the earth are not without thee—the whole universe is from thee—whatever has been and whatever shall be. The whole universe is thy form and exists in thee. From thee is sacrifice derived, and all oblations and curds and ghee and animals of either class (domestic or wild). From thee the Rig Veda, the Shāma Veda, the metres of the Vedas and the Yajur Veda have sprung. Horses and cows having teeth in one jaw only have been created by thee and as well as goats, sheep and deer. Brahmanas originated from thy mouth; warriors from thy arms; Vaiçyas from thy thighs and Sudras from thy feet. From thine eyes came the Sun, from thy mind the moon, from thy central veins the Vital breath, from thy mouth the fire, from thy navel the sky, from thy head the heavens, from thy ears the regions and from thy feet the earth. And from thee the whole world was derived. As the wide-spreading Nyagrodha (Indian fig-tree) exists (before it grows up into a tree) in a small seed, so at the time of dissolution, the whole world exists in thee as its germ. As the Nyagrodha, originating from its seed, spread gradually into a huge tree, so the creation originating from thee expands itself into the universe. O lord, as nothing is visible of a plantain tree, except its bark and leaves, so nothing is seen in thee except the whole universe. The faculties of intellect that are the source of pleasure and pain exist in thee as one with all existence. But the sources of pleasure and pain, singly or blended, do not exist in thee freed as thou art from all qualities. Salutation to thee, who art the subtile rudiment, who art single when a cause, but manifold in actions. Salutation to thee, who art the proximate cause of life and action and identical with the great elements. Thou art manifest in spiritual knowledge, thou art the great Purusha, Brahmana, Brahmā and Manu. Thou art beheld by mental contemplation and imperishable. Thou abidest in all, art element of all; thou assumest all forms; all elements are from thee and thou art the soul of all—glory unto thee as thou art the soul of all, lord of all things—the origin of all things. What shall I speak unto thee, as thou knowest every thing, being seated in all hearts? O thou the soul of all thing, the sovereign lord of all creations-the source of all elements, thou knowest all creatures and their desires. O lord, do thou satisfy my desire. O lord of earth, my devout exercises have been crowned with success to-day since I have beheld thee". The Lord said:—"Thy devotion hath been crowned with success since thou hast beheld me, O Dhruva. The sight of me, never goes without any result, O prince. Do thou ask of me a boon, whatever thou wishest for; whenever I appear before men all their desires are satisfied". Dhruva said "O lord! O sovereign of all creatures, thou dost exist in the hearts of all. How can that be unknown to thee, O lord what I am cherishing in my mind? Yet O lord of celestials, I shall mention unto thee, the object hard to attain, which my presumptuous mind panteth after. But what can there be which cannot be got at, if thou art pleased, O creator of the universe; for it is by thy favour, that Indra enjoyed the sovereignty of three worlds. 'This regal throne is not for thee, since thou art not born of me'. These haughty words my step-mother addressed loudly unto me. By thy favour I beg of thee, O lord, an exalted station, which surpasses all others, which is the support of the universe and shall last for ever". The Lord said:—"Forsooth shalt thou attain to the station thou art soliciting for; for, O boy even in thy former birth, thou didst satisfy me (with thy austere devotion). Thou wast, in thy previous existence, a Brahmin, devoted with all thy heart unto me, ever dutiful to thy parents and always satisfying thy duties. In course of time, a prince became thy friend, who in his youth indulged in all sensual pleasures, who was of a beautiful appearance and bright form. While in his company and beholding his riches, hard to acquire, thou didst desire that you might be born as the son of a king. It is by virtue of that desire, thou art born as a prince in the mansion of Uttānpāda, O Dhruva, which cannot be easily obtained. The birth, in the race of Swambhuva, is considered by others, as a great boon, and for this I was propitiated by thee, O boy; but now thou art not valuing it so much. The man, who worships me, obtains in no time, liberation from life: what is the abode of celestials to one whose mind is centered in me, O boy! Thou shalt, by my favour, O Dhruva, attain to a station which is above the three worlds and become the stay of stars and planets: there is not the least doubt about it. I do confer upon thee, O Dhruva, a station, which is above those of the Sun, the Moon, stars, Mercury, Venus, Saturn and all other constellations; above the regions of the seven Rishis and the divinities who traverse the atmosphere. Some of the celestials live for four ages; some for the reign of a Manu; but thou shalt live the duration of a Kalpa. Thy mother, Sunoti too, metamorphosed into a clear star, shall exist by thee in the welkin for the same period. People singing thy glory, with concentrated minds, morning and evening, shall attain to an accession of piety". Parāçara said:—O thou of a great mind, obtaining this boon, from Janārddana, the sovereign of the celestials and the lord of earth, Dhurva attained to this excellent station. Beholding the increase of his honor and glory, the preceptor of the celestials and Asuras, Usānas, repeated these verses. "Oh how great is the strength of his austere devotion, and how mighty is the success thereof, since the seven Rishis are preceded by him. This too is Dhruva's mother Suniti, who is otherwise named Sunritā. Who on this earth, can recount her glory? Giving birth to Dhruva, she hath got at a station which is the refuge of the three worlds, and which is a station eminent above all. He, who shall celebrate the translation of Dhruva into the abode of the celestials, shall be released from his sins, and be adored in heaven. He shall not lose his station, either in this world, or in heaven (after death) and shall live long, possessed of every blessing".