62 verses
Maitreya said: Relieved of their fear, offering respects to the Lord, the devatās returned to heaven. By means of Garuòa the Lord went to Madhuvana with a desire to see his servant.
Seeing that the Lord, brilliant as lightning, manifested in the lotus of his heart by intense meditation of advanced yoga had disappeared suddenly, Dhruva then saw that form situated externally.
The Lord going there, entering the heart of Dhruva who had his eyes closed in concentration, showed himself to Dhruva. Then he disappeared and stood before him externally. Seeing the Lord sudden appear and disappear like lightning in his heart by intense concentration through advanced yoga meditation, he began to lament like a person who has lost a treasure, since he had seen the Lord near him. His samādhi was broken, and he opened his eyes. He then saw the same Lord situated before him externally.
Agitated by seeing the Lord, Dhruva offered respects by falling flat on the earth. He seemed to drink the sweetness of the Lord with his eyes, kiss his feet by bowing his head, and embrace him with his arms by touching the tips of his feet.
Confused by the bliss that appeared on seeing the Lord (āgata-sādhvasaḥ), seeing the Lord with his eyes, he seemed to drinking the sweetness of his lotus face. Bowing with his head, he seemed to kiss the sweetness of his lotus feet. Touching the tips of the Lords feet, he seemed to embrace the Lord with his arms. Bhujair (arms) is in the plural instead of dual to show that with his two arms he performed many actions of embracing. This suggests trembling of his body due to bliss.
The Lord, situated in everyones heart and in Dhruvas heart as well, seeing that Dhruva standing with folded hands wanted to speak but did not know how to express himself properly, touched him on the forehead with his conch, which was non-different from the Vedas.
Dhruva wanted to speak of the Lords qualities (vivakṣantam), but did not know how to do it (atad-vidam). Knowing that Dhruva could not express himself in sanskṛt since he did not know grammar, he touched him on the forehead with his conch which was composed of the Vedas (brahma-mayena).
Having gained words to describe the Lord, understanding the difference between jīva and the Lord, and possessing only devotion as his goal, Dhruva, who would attain an indestructible abode, then praised the Lord whose fame is widespread.
Having gained (pratipadya) words to describe the Lord, he offered prayers. Instead of pratipadya, sometimes pratipaditām (given by) is seen. Then the verb form attaining should be supplied. Then the meaning is gaining words to describe the Lord, given by the Lord. Dhruva understood the distinctions between Paramātmā and jīva (para ātmā). His goal (bhāvaḥ) or his nature was bhakti, not Sāḍkhya or yoga. Gaining control of himself (asatvaram), he praised the Lord, whose fame is widespread (pariśrutoru-śravasam). Dhruva would have a place (kṣitiḥ) which would not be destroyed (dhruva) during pralaya.
Dhruva said: I offer respects to the Supreme Lord, possessor of all powers, who, entering within me, has brought to life by his spiritual energy my power of speech, as well as my hands, feet, ears, skin and life airs, which had been sleeping.
Since Dhruva, after attaining knowledge of the meaning of the Vedas from the Lord, praised him, the intelligent should not doubt the meaning of Vedas expressed by him here. Seeing that all his senses had suddenly become inclined to the Lord, he understood that the Lord had made all his senses spiritual. Appreciating the incomparable, unconditional mercy of the Lord, he offers respects with astonishment. You, by your cit-śakti (sva-dhāmnā), have brought to life the power of speaking in me, now your servant, so that it can describe your form, qualities and activities. That speech has until now been sleeping, as if dead. And from now on, you should put to sleep, or destroy, that power of speech which was awake in describing material enjoyment of eating and drinking. Not only my power of speaking has changed, but you have engaged my hands and feet in your service, and you have made my life airs favorable for your service. This means that Dhruvas senses had all suddenly become spiritualized. This is understood since the two words mama and imām modify speech and the other senses, indicating that the same senses have changed.
O Lord! You, the one Lord, having created the universe made of elements starting with mahat-tattva by your energy called māyā composed of guṇas, and having entered into the material senses like fire entering wood, manifest them in different ways.
I know that, as antaryāmī, you enter into the ordinary material objects in the material world, and being neutral, bring them to life. Entering as the antaryāmī (puruṣaḥ), situated in the material senses (guṇeṣu) to give them life, you manifest things differently. The senses of your devotees, by your mercy, focus on you and become spiritual, since they are completely filled with your presence. The senses of others however focus on māyā alone, and become only material senses. The words svadhāmnā (in the previous verse) and māyākhyayā (in this verse) indicate this conclusion.
O Lord! The jñānī-bhakta surrendered to you sees this universe through knowledge given by you, like a sleeping person who has woken up. O friend of the suffering devotee! How can the person who has attained knowledge through you forget your lotus feet which are the shelter of the jijñāsu-bhakta seeking liberation?
You alone possess all powers. You are to be worshipped by those who have knowledge, by the devotees, who have knowledge given by you. Those surrendered to you (bhavat-prapannaḥ) such as Brahmā and the Kumāras, or jñānī-bhaktas, saw the universe by knowledge (vayunayā) given by you. How? They see like a person who was sleeping, and then wakes up. How can a person who knows the favor you have given him ever forget your lotus feet, which are the shelter of the inquisitive devotee (jijñāsu-bhakta), qualified for liberation (apavargya)? One who, obtaining knowledge from you, and does not worship you, is ungrateful. O friend of the suffering devotee (ārta-bhakta)! It should be understood that this verse mentions the three types of devotees according to the Gītā verse 7.16.
Those who worship you, giver of freedom from birth and death, for insignificant results, as if you were a material desire tree, and, through a corpse-like body of human form, desire happiness arising from sense objects which is available to lower animals, are certainly cheated of their intelligence by your māyā.
The fourth type of devotee, the ārthārthi-bhakta, is me! He is the lowest and most foolish. Certainly (nūnam), their intelligence has been cheated. Who are they? They worship you, who give freedom from birth and death (bhavāpyaya), for trifling results (anya-hetoḥ). Thus, they worship you as a desire tree. They desire happiness (upabhogyam) through a body comparable to corpse. This should not be desired. That happiness arising from relation to sense objects is available in births of pigs (narake).
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The bliss for your servant available from meditating on your lotus feet or from hearing about your pastimes from the devotees is not available in your form of greatness known as Brahman, what to speak of the happiness for those who fall from the pleasures of Svarga.
Since you mentioned that the Lord gives freedom from birth and death, then the result of worshipping the Lord must be merging in Brahman, since this is devoid of enjoyment of the material body. Though you say people desire this, the wise do never desire it at all. The bliss from meditating on your lotus feet (or from seeing or hearing about your lotus feet) and from hearing your pastimes from your devotees (or meditating on those pastimes) is never available in the bliss of Brahman, your form of greatness. Mahimā means a state of greatness. You are great, but the Brahman is your state of greatness: it is only the quality of pervading everywhere. How can there be bliss in Brahman to the same extent that it exists in you? Matsya says madīyaṁ mahimānaṁ ca parabrahmeti śabditam: that Brahman is my greatness. (SB 8.24.38) Thus Brahman is understood to be only the great aspect of Bhagavān. That bliss is of course never there in those who fall from Svarga enjoyment which is destroyed by time (antakāsinā). Since no other results (other than inferior happiness) are mentioned through Svarga and liberation, the real result of bhakti to you is bhakti to you alone (which gives superior bliss). Thus the desireless state of the devotee and the self-manifesting nature of bhakti are shown.
O unlimited Lord! May I always have the association of great devotees with pure hearts who perform bhakti to you! By this association, intoxicated from drinking the nectar of your pastimes and qualities, I shall easily combat the ocean of material existence full of terrible suffering.
Bhakti composed of hearing and chanting will not be sweet without proper association. Therefore Dhruva prays for the association of those who continually perform (pravāhatām) bhakti. But then he will still have fear of the ocean of suffering caused by saṁsāra. Raising his hands in pride Dhruva speaks. I will overpower the terrible ocean of material life full of countless pains by the strength of that association. Let it come before me. Let us see! Nothing is impossible for me! I will be drunk with tasting the nectar of your qualities and pastimes. The qualities of material life such as rivalry, ignorance and hatred cannot make this drunkard suffer. Even death cannot touch the person who has drunk immortal nectar. By bhakti produced from association with devotees one directly meets the Lord. Then one again prays for association with devotees. This indicates that bhakti in the form of association with devotees is the cause of bhakti and bhakti is the result of bhakti. Thus this verse states the opinion of the devotees.
O Lord with lotus navel! Those who have taken association with those whose hearts have smelled the fragrance of your lotus feet do not care for this very dear material body or the things accompanying it, such as sons, friends, house, wealth and wife.
But because of the presence of identity with me and mine, it is difficult to avoid disturbance. The devotees do not make arrangements for (smaranti) the material body, even though it is very dear. And they forget as well those who are present in relation to (anu) the body (adaḥ), such as sons and friends. Those who take association of the devotees do not care for the body. According to Śrīdhara Svāmī, the word tu indicates that these persons, by fixing themselves in yoga, have given up identification with the body. But this is the nature of the devotee, since he is niṣkāma.
nṛṣu tava mayayā bhramam amīṣv avagatya bhṛśaṁ
tvayi su-dhiyo 'bhave dadhati bhāvam anuprabhavam
katham anuvartatāṁ bhava-bhayaṁ tava yad bhru-kuṭiḥ
sṛjati muhus tri-nemir abhavac-charaṇeṣu bhayam
The wise souls who understand how your māyā deludes all human beings render potent loving service to you, who are the source of liberation from birth and death. How, indeed, can fear of material life affect your faithful servants? On the other hand, your furrowing eyebrowsthe triple-rimmed wheel of timerepeatedly terrify those who refuse to take shelter of you. SB 10.87.32
jarayaty āśu yā kośaṁ nigīrṇam analo yathā
Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat. SB 3.25.33
From these verses it is understood that destruction of saṁsāra is a secondary effect of bhakti, unsought by the devotees.
O unborn Lord! Previously I knew the variety of gross and subtle elements manifested as animals, plants, birds, snakes, devatās, demons, humans and total universal form composed mahat-tattva and other elements. O Supreme! But I did not know what was superior to that material form, and did not know the form of Brahman in which sound does not exist.
If that is so, then you know. Then why did you worship the Lord with a desire for a position greater than that attained by your forefathers? I know the varieties of gross and subtle (sad-asat) spread (paricitam) among the animals, trees, etc. and I know the total, universal form whose causes are the elements like mahat-tattva. He speaks in the present tense because of nearness to the present. I knew until the present time. O Supreme Lord! I did not know your form of consciousness and bliss which is non-material (param), beyond the universal form. I also did not know your form as Brahman in which there is no sound. Because I am ignorant, being a child, I thought only of insignificant things. Now, however, being touched by your conch, I have understood the meaning of all the Vedas. Therefore I offer myself to your lotus feet.
Accepting in his abdomen all the universe at the end of the kalpa, the Lord, friend of Ananta, seeing only within himself, sleeps on the lap of Ananta. In the center of the golden lotus forming the planets, which rises from the lotus navel of the Lord, Brahmā appears. I offer respects to that Lord.
If you know me, I will test you. Please tell me who I am. Dhruva answers in three verses. The Lord sees in himself (sva-dṛk). He does not see outside, since he is engaged in yoga-nidrā. He sleeps on the lap of Śeṣa. In the center (garbhe) of the golden lotus composed of the planets, which has arisen newly from the lotus navel of the Lord, Brahmā (dyumān) appears. I only bow to him to please you. But I am not capable of serving him at all.
You are different from the jīva because you are eternally liberated, completely pure, omniscient, pure soul, possessing one form over all time, the final cause, the puruṣa, endowed with all good qualities, the controller of the three guṇas, stable in intelligence, the constant seer through the cit-śakti, the maintainer of the universe, and the controller of sacrifice.
How am I different from the jīvas if I also go to sleep? Yad means because. You are eternally liberated and the jīva becomes liberated only by your mercy. You are completely pure and the jīva is contaminated. You are omniscient and the jīva has little knowledge. You are ātmā and the jīva has a bodily covering which is material. You are without change (kūṭa-sthaḥ). The jīva is changeable. Or you extend over all time in one form, and the jīva takes many forms over time. You are the cause, with the form of the puruṣa. The jīva is not the cause, and has the form of woman, man or neutral entity. You are Bhagavān, and the jīva is without bhaga (good qualities). You are the master of the three guṇas. The jīva is controlled by the guṇas. You are stable in intelligence. The jīvas intelligence is subject to conditions of waking, sleeping, and dreaming. You are the continuous witness by your indestructible cit-śakti. The jīva has disrupted vision because his intelligence undergoes waking, dreaming and sleeping. You are situated in action to maintain the universe. The jīva cannot even maintain himself. You preside over sacrifices. The jīva is dependent on sacrifices. Therefore you are different from the jīva. I know that your activities such as sleeping are actions of your cit-śakti.
I surrender to the one infinite, original Brahman, bliss alone, unchanging, the cause of the universe, within which are always seen successively various energies such as vidyā, having contrary natures.
Having described the personal form of the Lord, Dhruva now describes the impersonal Brahman. I surrender to the unchangeable, bliss alone, the Brahman which is the greatness of the Lord, manifested by bhakti-miśra-jñāna to those absorbed in śānta alone, situated far from the Lord, who are incapable of accepting the various qualities of the eternally conscious Lord. Though appearing to have no śaktis, within the Brahman are always (aniśam) seen successively (ānupūrvyāt) various śaktis such as vidyā (knowledge). According to the amount of bhakti, the person will be close to the Lord. For those having a small amount of bhakti through bhakti-miśra-jñāna, who cannot realize the variety of qualities in the Lord, you appear first as ātmā possessing vidyā-śakti. You appear as the puruṣa possessing māyā-śakti, the cause of the universe (viśva-bhavam), to those with a little more bhakti. Seeing with complete bhakti, one realizes Bhagavān, possessing unlimited śaktis, having all powers and sweetness. One who enters deeply in the Lord realizes the Lord as the ocean of grace, surprise, arts, beauty and pastimes.
Persons situated far from a town cannot understand all the details of the town. They see only an object in front. If they are somewhat closer to the town, they see trees. If they approach near the town, they see it is a town with groves, towers, gates, houses, and flags. On entering the town, they realize it is a place for enjoying with colorful ponds, roads, markets, intersections, arenas, dancing, singing and instrumental music.
The ancient have said:
cayas tviṣām ity avadhāritaṁ purā tataḥ śarīrīti vibhavitākrṭim
vibhūr vibhaktāvayaṁ pumān iti kramād amuṁ nārada ity abodhi saḥ
Nārada realized Kṛṣṇa as a mass of light and then realized that it was a form with a body. Then he recognized various limbs and understood that this was a man. Śiśupāla-vadha 1.3
What are these śaktis? They are contrary in nature. Though there are opposites such as knowledge and ignorance, creation and destruction, being born and not being born, being inactive and full of pastimes, being neutral ātmārāma and being affectionate to the devotees, they are inconceivable energies, eternally situated in you.
O Lord! You are the very form of all human goals, and are obtainable by those who worship you continually without material desire. Your lotus feet are the highest attainable blessing, surpassing material blessings like acquisition of a kingdom. O master! The Lord maintains even unfortunate persons like me, giving a small taste of those feet, since he is eager to give mercy, like a cow which nourishes and protects her calf.
O young boy! It is true! You know my svarūpa. Though now you are without material desire, I will give you the result that you previously were determined to achieve. Please take it. Describing his ignorance, Dhruva prays for the sweetness of prema in this verse. O Lord! Your lotus feet are the highest blessing (āśīḥ), the supreme result, more than acquisition of a kingdom (āśiṣaḥ). For whom are you the highest blessing? You are the personification of the puruṣārthas for those who worship you without material desires. But the Lord maintains even wretched persons (dīnān) like us who worship you with desires, by giving a little sweetness of your lotus feet obtained by worship without desire. What is the reason? You are eager to give mercy. The Lord thinks, Because he is a young boy, even though he does not know pure bhakti to me, I will him a taste of pure bhaktis result, my sweetness. The Lord is like a cow (vāśrā) who makes the ignorant calf drink milk even though the calf does not serve the cow and who protects the calf from wild animals like wolves. Similarly the Lord should let me have a taste of the sweetness of bhakti at his lotus feet, and protect me from the obstacles to bhakti in the form of material desires.
Maitreya said: After hearing himself praised by the intelligent boy having great determination, the Supreme Lord, attracted to his servant, accepted the praise and then spoke.
The Lord said: O prince, determined in vows! I know what you resolved in your heart. All auspiciousness to you! I will award that place rarely achieved, and also prema.
O prince (rājanya-bālaka)! Your desire for power is natural. Therefore I will fulfill that desire. But then you will not give prema! All auspiciousness to you (bhadraṁ te)! Do not worry. I will also give you prema. This is indicated by the word api. You previously said:
padaṁ tri-bhuvanotkṛṣṭaṁ jigīṣoḥ sādhu vartma me
brūhy asmat-pitṛbhir brahman anyair apy anadhiṣṭhitam
O brāhmaṇa! Please tell the correct method for me, desiring the best position in the three worlds, which has not been attained by my forefathers or others. SB 4.8.37
Please accept that place now.
dharmo 'gniḥ kaśyapaḥ śukro munayo ye vanaukasaḥ caranti dakṣiṇī-kṛtya bhramanto yat satārakāḥ
Fortunate boy! I give you that radiant place which is eternal, not attained by anyone else. The zodiac of planets, constellations and stars revolve around it like oxen walking around a central pillar to grind grains. That places remains till the end of Brahmās life. Bharaṇi, Kṛttika, Cancer, Venus and the Big Dipper revolve around Dhruva-loka in clockwise direction along with the stars.
I give you that residence (kṣiti) which is eternal (dhruva), possessing the zodiac belt of planets, constellations and stars, which are like oxen circling around the central pillar to which they are tied. This place remains fixed for the duration of Brahmās life for those living for that duration (kalpa-vāsinām). At the time of final destruction, some say that Dhruva ascends to Mahā-vaikuṇṭha. Even though existing within the material universe, Dhruva-loka has the qualities of Śvetadvīpa, Mathurā and Dvārakā. The following verses show that Dhruva attained Vaikuṇṭha.
sudurlabhaṁ yat paramaṁ padaṁ harer
māyāvinas tac-caraṇārcanārjitam
labdhvāpy asiddhārtham ivaika-janmanā
kathaṁ svam ātmānam amanyatārtha-vit
Having attained the supreme abode of the merciful Lord which is rarely attained, through worshipping the Lords feet, within one lifetime, and though he was knowledgeable, why did he consider himself unfulfilled? SB 4.9.28
tato gantāsi mat-sthānaṁ sarva-loka-namaskṛtam
upariṣṭād ṛṣibhyas tvaṁ yato nāvartate gataḥ
You will go to my abode, worshipped by all planets, higher than the Big Dipper, from which you will not return, having gone there. SB 4.9.25
anāsthitaṁ te pitṛbhir anyair apy aḍga karhicit
ātiṣṭha jagatāṁ vandyaṁ tad viṣṇoḥ paramaṁ padam
O Dhruva! Stay in that supreme abode of Viṣṇu, a place not achieved by your forefathers or any others, which is worshipped by the whole universe. SB 4.12.26
Others say that parastāt means that Dhruva-loka remains beyond the life span of those lasting for Brahmās life, since the planet of the Lord is eternal. Dharma, Agni and others are the forms of constellations (Bharaṇi, Kṛttika).1 Vanaukasaḥ refers to the seven sages (Big Dipper).
After your father gives you the earth and retires to the forest, you will rule the earth using dharma for thirty-six thousand years with no decay of the senses.
You will achieve Dhruva-loka after enjoying the kingdom on earth. After giving the earth to you, your father will retire. Prasthite (departing) is an abstract noun. You will protect (rakṣitā) the earth.
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Your brother Uttama will die while hunting, and his mother, attached to him, searching for him in the forest, will enter a forest fire.
Please hear what will happen to Suruci, your step mother, who offended you, my devotee.
After worshipping me, the heart of sacrifice by sacrifice and bountiful donations, after enjoying real blessings on earth, you will remember me at death.
You will attain fame in this world.
You will go to my abode, worshipped by all planets, higher than the Big Dipper, from which you will not return, having gone there.
From which you will not return indicates the place is eternal.
Maitreya said: The Lord, after being worshipped and after offering his abode, then departed for his abode on Garuòa, while the boy watched.
Atidśya means having given.
Though he had attained his desired goal from worshipping the feet of Viṣṇu through his determination, he returned home but he was not satisfied.
Sanklapa-nirvāṇam means conclusion of the vow. This refers to attaining the Lords abode, greater than the abodes of any of his forefathers.
Vidura said: Having attained the supreme abode of the merciful Lord which is rarely attained, through worshipping the Lords feet, within one lifetime, though he was knowledgeable, why did he consider himself unfulfilled?
Hearing that Dhruva was not pleased, Vidura asks why. Māyāvināḥ means merciful. Arthavit means wise.
Maitreya said: He did not desire the liberation awarded by the giver of liberation since he remembered that his heart had been pierced by the harsh words of his step mother. From remembering his previous condition, he felt remorse.
muktiṁ bhaktimat-pāryadatvaṁ viṣṇor anucaratvaṁ hi
mokṣam āhur manīṣiṇaḥ
The wise say that liberation means becoming an associate of the Lord and serving Viṣṇu. Padma Purāṇa
Thus mukti or liberation on this verse does not meaning merging into the Lord. In verse 9, Dhruva expressed his preference for serving the Lord over Brahman. But then the statement he did not desire this liberation is not suitable. It is understood that he desired being an associate of the Lord, from his statement in verse 11. That is true. The word smaran (remembering) is in the present tense. This indicates that he did not desire the Lords association while remembering his impure state of experiencing the pain of the arrows of his step mothers words. He went to Madhuvana and performed austerities with the determination to worship the Lord with the desire to obtain a place greater that of his father or forefathers. On directly meeting the Lord, what is the question of remembering the harsh words of his step mother since his senses had all become spiritualized? However the Lord then said (verse 19) that he would fulfill his material desire. Dhruva became ashamed and repented. My Lord knows my crime of possessing material desires since he remembers my previous vow. I am so foolish. Why did I make such a vow? When I said I desired the association of the devotees (verse 11), the Lord will think I am simply deceiving him. Thus he did not clearly promise to fulfill that desire, but instead promised to fulfill my previous desire. In talking about the future of my brother, he reminded me again of my previous envious nature. Thus the next six verses reveal qualities of shame, repentance, humility, and disgust.
Dhruva said: Having attained in six months the shade of the lotus feet of the Lord which Sanaka and others, strict brahmacārīs, do not attain by concentration in one lifetime, I fell from that position because of having other desires.
Naika-bhavena means not in one life time. Remembering that he was situated in the shade of the Lord who was seated on Garuòa, Dhruva speaks. Having achieved that shade, I fell down (apagataḥ) because my mind was thinking of things other than the Lord (pṛthaḍ-matiḥ). Therefore the Lord did not take me to his abode with him.
See the foolishness of this unfortunate person! Having attained the lotus feet of the Lord who destroys material existence, I prayed for what is the perishable.
Anātmyam means that which is devoid of ātmā, the state of ignorance. Thought the devotee does not ask, the Lord destroys material existence for the devotee. I attained his lotus feet, just by having received Vaiṣṇava dikṣa. I prayed to attain what I had vowed, which is temporary. That is my fault. The Lord, however, by his mercy, gave me a place which is not temporary (verse 25).
My intelligence was bewildered by devatās who had fallen lower than what I would fall and were intolerant. Thus being most corrupt, I did not accept the advice of Nārada.
Dhruva imagines the cause of his ignorance. My intelligence was contaminated by the devatās who fall further than me and are therefore envious. Nāradas words were At this young age, do not consider the words of your step mother. (SB 4.8.27)
Taking shelter of the Lords māyā, seeing differences, pained in the heart by an enemy in the form of my brother, I suffer from illusory things, just like a person seeing a dream.
I was as if seeing a dream (prasuptaḥ). Though it is false (dvitīye), one experiences pain by visions of tigers or snakes. I uselessly suffered from pain in the heart by an enemy in the form of a brother. From the spiritual point of view, I and my brother are both jīvas, conditions of the taṭastha-śakti of the Lord. From the material perspective, though we are both made of the five elements, conditions of the Lords māyā-śakti, by the Lords māyā, I became bewildered, seeing him as an enemy.
I prayed for useless things, which are like medicine given to a dead person. Having pleased the Lord who is the soul of the universe, difficult to please by austerities, and who can destroy material existence, I prayed for material enjoyment, since I was devoid of good fortune.
Bhavam means objects of enjoyment, the cause of repeated birth.
From the Lord who offered service to himself, out of pride I asked for material pride. It is just like a poor man who out of foolishness asks the emperor for a few small grains of rice.
Svārājyam means he who is glorious in himself with bhakti or he who possesses his own king, he who is a servant. The Lord gives the position of service (svārājyam) to his devotee. What pride I have (mānaḥ),) asking for material things. It is just like a poor man, having lost his intelligence (kṣīna-puṇyena), begging some grains of rice from the emperor. However, being clever and very generous, the king gives more wealth than one can imagine to that person. Similarly the Lord gave me his own abode to live in. Oh! I am the height of foolishness! What unlimited mercy and generosity of the Lord! Dhruva then became completely paralyzed in astonishment for a moment
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Maitreya said: O Vidura! Those like you who taste the dust from the lotus feet of Mukunda do not desire anything for themselves except service to him. Their minds are completely satisfied with whatever object comes to them by chance.
Having no material desire would have been best. Rajaḥ jusaḥ means those who relish the pollen. They do not desire anything else for themselves (ātmanaḥ) except dāsya to you. They are completely satisfied with whatever object comes to them by chance.
When the King heard that his son was coming back, as if from death, he could not believe it. How can a rascal like me have good fortune?
Now Dhruva returning from Madhuvana and meeting his friends is described.
But believing the words of Nārada, overwhelmed with an outburst of joy, greatly pleased, he gave a valuable necklace to the bearer of the news.
Nārada had said that his would return soon.
śaḍkha-dundubhi-nādena brahma-ghoṣeṇa veṇubhiḥ niścakrāma purāt tūrṇam ātmajābhīkṣaṇotsukaḥ
Eager to see his son, he hastily came out of the city, riding his chariot ornamented with gold which was drawn by fine horses, surrounded by elders of the family, ministers and friends, to the sounds of conches, drums, and flutes, and the chanting of the Vedas.
Paryastaḥ means surrounded.
Sunīti and Suruci, the two queens, ornamented with gold, mounting a palanquin along with Uttama, also went out.
The two queens along with the child Uttama got in a palanquin. From the day that Dhruva left the palace, the King felt remorse and comforted by Nārada, he showed favor to Dhruvas mother after that, and did not show favor to Uttamas mother. Sunīti, endowed with the best behavior, had Suruci and her son ride in her palanquin. That is shown here.
parirebhe 'ḍgajaṁ dorbhyāṁ dīrghotkaṇṭha-manāḥ śvasan viṣvaksenāḍghri-saṁsparśa- hatāśeṣāgha-bandhanam
Seeing his son approaching near a grove, the King, longing for him for a long time, breathing heavily, immediately dismounted from his chariot, approached the boy, and overwhelmed with affection, embraced with his arms his son who had destroyed unlimited sins by the touch of the Lords feet.
His greatest desire fulfilled, the King smelled his sons head again and again, and bathed him cold tears.
Bowing to his fathers feet, and receiving blessings of mantras, Dhruva, the foremost among good men, was welcomed. He then bowed to his two mothers with his head.
Why did he bow to Suruci who had given him such suffering? He was the foremost of good men.
Suruci raised the boy up when he fell at her feet. Embracing him, she said with choked voice and tears, May you live long!
Just as water flows naturally to a lower level, all living beings naturally offer respect to that person with whom the Lord is pleased, because of his qualities and friendliness.
It was not impossible that Suruci could respect Dhruva.
Overwhelmed with affection, Uttama and Dhruva embraced each other. Their hairs stood on end and torrents of tears appeared.
Embracing her son, dearer to her than her life airs, Sunīti, his mother, gave up her grief and was satisfied by touching his body.
Dhruva met his mother last, after she had recovered from fainting.
O Vidura! Milk constantly flowed from her breasts, which were sprinkled with her tears. She was the mother of a hero.
O Vidura, hero! Sunīti had given birth to a hero like you.
The public praised the queen. By good fortune, your son, destroyer of suffering, has returned after being lost a long time. He will protect the whole earth.
You must have worshiped the Supreme Lord, destroyer of his devotees suffering, meditating on whom the wise have conquered death which is difficult to conquer.
By worshipping the Lord you have conquered the death of your son.
Joyful and being praised, the King placed Dhruva, adored by the people, along with his brother, on an elephant are returned to his city.
The people praised the King as well in verse 51 and verse 52.
cūta-pallava-vāsaḥ-sraḍ- muktā-dāma-vilambibhiḥ upaskṛtaṁ prati-dvāram apāṁ kumbhaiḥ sadīpakaiḥ
Every door was decorated with arches having shining makaras engraved on them, erected overhead, as well as was decorated with banana trunks with buds and flowers, young betel trees. The doors were hung with mangos, leaves, cloth and strings of pearls, and decorated with water pots and lamps.
Four verses describe the city. Upasaḍklptaiḥ means that ingredients were brought from gardens and assembled. The arches had shining makaras forms on them. The banana trunks had fruits and buds (savṛtaiḥ). Apāṁ kumbhaiḥ sadīpakaiḥ modifies this.
Everywhere the city was ornamented with walls, gates and houses covered in gold, shining with beautiful domes and spires.
Gopura means the city gates. Āgara means house. They shone because of the domes and spires (vimāna-śikhara).
The yards, highways, watchtowers and roads were washed and smeared with sandalwood and covered with offerings, raw rice, fruits, flowers, barley grains and popped rice.
Catvara means yard. Rathyā means a wide road.
upajahruḥ prayuñjānā vātsalyād āśiṣaḥ satīḥ śṛṇvaṁs tad-valgu-gītāni prāviśad bhavanaṁ pituḥ
As they saw Dhruva approach on the road, the chaste women of the city scattered white mustard sees, barely, yogurt, water, dūrva grass, flowers and fruits, while uttering blessings out of affection. Hearing the attractive singing, Dhruva entered the house of his father.
Siddhārtha is white mustard seed. Akṣata is barley. Upajahruḥ means they scattered. Satīḥ should be satyaḥ.
Dhruva lived like a devatā in the heavens, pampered constantly by his father in the best of house, covered with valuable jewels.
In that house there were ivory beds, white like the foam of milk, covered with gold, as well as valuable chairs and golden furniture.
There were jewel lamps embellished with figures of women made of jewels, shining on crystal and emerald walls. .
There were pleasant gardens with colorful, heavenly trees, filled with singing couples of birds and buzzing, intoxicated bees.
There were lakes with cats eye stairs, filled with lotuses, blue lotuses and white lotuses, inhabited by swans, ducks, cakravākas and cranes.
These were items of enjoyment.
Uttānapada, sage among kings, seeing and hearing the great influence of his son, felt great wonder.
Seeing that Dhruva was mature, approved by the ministers, and beloved of the citizens, the King made him king of the earth.
Uòha-vayasam means he reach yauvana (fifteen years).
Considering his advanced age, the King, reflecting on his goal in life, became detached and entered the forest.
Thus ends the commentary on the Ninth Chapter of the Fourth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Ninth Chapter, Dhruva after praising the Lord and receiving benedictions, out of remorse returns home, meets his family and received the kingdom.
It is understood from Laghu-bhāgavatāmṛta that the avatāra who appeared in front of Dhruva was Prśnigarbha. He is called sahasraśīrṣa, which refers to Garbhodakaśāyī-viṣṇu because they are non-different, both being Viṣṇu.