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[[File:Dhruva_lineage.PNG|Ancestry of Dhuva|thumb|512x512px]]

{{ToBeEdited}}[[File:Dhruva_lineage.PNG|Ancestry of Dhuva<ref name=":0">Vettam Mani (1975), [https://archive.org/details/puranicencyclopa00maniuoft/page/238 Puranic Encyclopaedia], Delhi: Motilal Banarsidass.</ref>|thumb|512x512px]]

 

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

Svayambhuva Manu, the son of Lord Brahma, had two sons named Priyavrata and Uttanapada. They were mighty heroes and of righteous character. Among them, Uttanapada had two wives, Suruchi and Suniti who each gave birth to a son. Suruchi's son was Uttama and Suniti's son was  Dhruva.<ref name=":0">Vettam Mani (1975), [https://archive.org/details/puranicencyclopa00maniuoft/page/238 Puranic Encyclopaedia], Delhi: Motilal Banarsidass.</ref>

Svayambhuva Manu, the son of Lord Brahma, had two sons named Priyavrata and Uttanapada. They were mighty heroes and of righteous character. Among them, Uttanapada had two wives, Suruchi and Suniti who each gave birth to a son. Suruchi's son was Uttama and Suniti's son was  Dhruva.<ref name=":0" />

== कथासारः ॥ Story in Brief ==

== कथासारः ॥ Story in Brief ==

Dhruva then appeals to his mother, who advises him to engage in pursuing religious merit that bestows all the good. Accordingly, Dhruva quits the city and enters an adjoining thicket, where he meets the Saptarshis. Having heard his story, the rshis recommend him to propitiate Vishnu. Dhruva then commences his penance as enjoined by the Rshis and begins contemplation on Vishnu. As he was wholly absorbed in meditation, Vishnu pervaded his heart and due to his presence in Dhruva, the earth could not sustain the weight of the boy ascetic. And this created a great imbalance. Therefore, the celestials, with the counsel of Indra, made anxious efforts to distract his meditation but were unsuccessful. They then appealed to Vishnu, who allayed their fears, and appeared in front of Dhruva. Being pleased with his devotion, Vishnu granted him a boon and Dhruva asked for worthiness to praise the Lord. The Lord grants his wish and accepts his praise. And at his behest, endows Dhruva with a position superior to all others. And thus, Dhruva is raised to the skies as the pole-star. This story of Dhruva occurs in Chapters 11 and 12 of the Vishnu Purana (Part 1).<ref name=":1">Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n63 Vishnu Purana], Calcutta.</ref>

Dhruva then appeals to his mother, who advises him to engage in pursuing religious merit that bestows all the good. Accordingly, Dhruva quits the city and enters an adjoining thicket, where he meets the Saptarshis. Having heard his story, the rshis recommend him to propitiate Vishnu. Dhruva then commences his penance as enjoined by the Rshis and begins contemplation on Vishnu. As he was wholly absorbed in meditation, Vishnu pervaded his heart and due to his presence in Dhruva, the earth could not sustain the weight of the boy ascetic. And this created a great imbalance. Therefore, the celestials, with the counsel of Indra, made anxious efforts to distract his meditation but were unsuccessful. They then appealed to Vishnu, who allayed their fears, and appeared in front of Dhruva. Being pleased with his devotion, Vishnu granted him a boon and Dhruva asked for worthiness to praise the Lord. The Lord grants his wish and accepts his praise. And at his behest, endows Dhruva with a position superior to all others. And thus, Dhruva is raised to the skies as the pole-star. This story of Dhruva occurs in Chapters 11 and 12 of the Vishnu Purana (Part 1).<ref name=":1">Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n63 Vishnu Purana], Calcutta.</ref>

== कथाविस्तारः ॥ Details ==

== सुनितेः उपदेशः ॥ Advice of Suniti ==

[https://www.wisdomlib.org/hinduism/book/vishnu-purana-wilson/d/doc115947.html Vishnu Purana] - Chapter 11 - Legend of Dhruva, the son of Uttanapada

 

 

== सप्तर्षेः उपदेशः ॥ Advice of the Saptarshis ==

[https://www.wisdomlib.org/hinduism/book/vishnu-purana-wilson/d/doc115947.html Vishnu Purana] - Chapter 11 - Legend of Dhruva, the son of Uttanapada  

In short - Legend of Dhruva, the son of Uttānapāda: he is unkindly treated by his father's second wife: applies to his mother: her advice: he resolves to engage in religious exercises: sees the seven Ṛṣis, who recommend him to propitiate Viṣṇu. Dhruva commences a course of religious austerities. Unsuccessful attempts of Indra and his ministers to distract Dhruva's attention: they appeal to Viṣṇu, who allays their fears, and appears to Dhruva. Dhruva praises Viṣṇu, and is raised to the skies as the pole-star. Posterity of Dhruva. Legend of Veṇa: his impiety: he is put to death by the Ṛṣis. Anarchy ensues. The production of Niṣāda and Prithu: the latter the first king. The origin of Sūta and Māgadha: they enumerate the duties of kings. Prithu compels Earth to acknowledge his authority: he levels it: introduces cultivation: erects cities. Earth called after him Prithivī: typified as a cow.

Dhruva, inspite of his mother's advice, was still unsettled by the turn of events and quit the city with a desire to acquire a position that had not been enjoyed by any other. He repaired to a neighboring thicket where he beheld the Saptarshis - Marichi, Atri, Angira, Pulastya, Kratu, Pulaha and Vasishtha. Having heard the story of Dhruva and understanding his desire to attain the most elavated position, the rshis adviced him as follows:

The boy, having heard the speech of his step-mother, quitted his father, and repaired in a passion to the apartment of his own mother; who, beholding him vexed, took him upon her lap, and, gently smiling, asked him what was the cause of his anger, who had displeased him, and if any one, forgetting the respect due to his father, had behaved ill to him. Dhruva, in reply, repeated to her all that the arrogant Suruci had said to him in the presence of the king. Deeply distressed by the narrative of the boy, the humble Sunīti, her eyes dimmed with tears, sighed, and said, “Suruci has rightly spoken; thine, child, is an unhappy fate: those who are born to fortune are not liable to the insults of their rivals. Yet be not afflicted, my child, for who shall efface what thou hast formerly done, or shall assign to thee what thou hast left undone. The regal throne, the umbrella of royalty, horses and elephants, are his whose virtues have deserved them: remember this, my son, and be consoled. That the king favours Suruci is the reward of her merits in a former existence. The name of wife alone belongs to such as I, who have not equal merit. Her son is the progeny of accumulated piety, and is born as Uttama: mine has been born as Dhruva, of inferior moral worth. Therefore, my son, it is not proper for you to grieve; a wise man will be contented with that degree which appertains to him: but if you continue to feel hurt at the words of Suruci, endeavour to augment that religious merit which bestows all good; be amiable, be pious, be friendly, be assiduous in benevolence to all living creatures; for prosperity descends upon modest worth as water flows towards low ground.”

न हि संप्राप्यते श्रेष्ठं तस्मादाराधयाच्युतम् ॥ १,११.४३ ॥

Dhruva answered; “Mother, the words that you have addressed to me for my consolation find no place in a heart that contumely has broken. I will exert myself to obtain such elevated rank, that it shall be revered by the whole world. Though I be not born of Suruci, the beloved of the king, you shall behold my glory, who am your son. Let Uttama my brother, her child, possess the throne given to him by my father; I wish for no other honours than such as my own actions shall acquire, such as even my father has not enjoyed.”

O Prince, none can attain that best of stations who does not propitiate Govinda. Therefore, you should worship Achyuta (undecaying).  

Having thus spoken, Dhruva went forth from his mother's dwelling: he quitted the city, and entered an adjoining thicket, where he beheld seven Munis sitting upon hides of the black antelope, which they had taken from off their persons, and spread over the holy kusa grass. Saluting them reverentially, and bowing humbly before then, the prince said, “Behold in me, venerable men, the son of Uttānapāda, born of Sunīti. Dissatisfied with the world, I appear before you.” The Ṛṣis replied; “The son of a king, and but four or five years of age, there can be no reason, child, why you should be dissatisfied with life; you cannot be in want of any thing whilst the king your father reigns; we cannot imagine that you suffer the pain of separation from the object of your affections; nor do we observe in your person any sign of disease. What is the cause of your discontent? Tell us, if it is known to yourself.”

Rshi Atri said,

Dhruva said; “Excellent sages, I wish not for riches, neither do I want dominion: I aspire to such a station as no one before me has attained. Tell me what I must do to effect this object; how I may reach an elevation superior to all other dignities.” The Ṛṣis severally thus replied.—Marīci said; “The best of stations is not within the reach of men who fail to propitiate Govinda. Do thou, prince, worship the undecaying (Achyuta).” Atri said; “He with whom the first of spirits, Janārddana, is pleased, obtains imperishable dignity. I declare unto you the truth.” Aṅgiras said; “If you desire an exalted station, worship that Govinda in whom, immutable and undecaying, all that is, exists.” Pulastya said; “He who adores the divine Hari, the supreme soul, supreme glory, who is the supreme Brahma, obtains what is difficult of attainment, eternal liberation.” “When that Janārddana,” observed Kratu, “who in sacrifices is the soul of sacrifice, and who in abstract contemplation is supreme spirit, is pleased, there is nothing man may not acquire.” Pulaha said; “Indra, having worshipped” the lord of the world, obtained the dignity of king of the celestials. Do thou adore, pious youth, that Viṣṇu, the lord of sacrifice." “Any thing, child, that the mind covets,” exclaimed Vaśiṣṭha, “may be obtained by propitiating Viṣṇu, even though it he the station that is the most excellent in the three worlds.”

संप्राप्नोत्यक्षयं स्थानमेतत्सत्यं मयोदितम् ॥ १,११.४४ ॥

 

He with whom the foremost of beings, Janardana, is pleased, obtains imperishable dignity. I declare to you this truth.  

 

Rshi Angira said, 

 

 

 

If you desire an exalted station, worship that Govinda in whom, immutable and undecaying, all that is, exists.  

 

Rshi Pulastya said,

 

 

 

Worshipping the divine Hari who is the supreme one, supreme glory and the supreme Brahman, you may attain even the eternal mukti, then what of reaching the most exalted station.

 

Rshi Kratu said,

 

 

तस्मिंस्तुष्टे यदप्राप्यं किन्तदस्ति जनार्दने ॥ १,११.४८ ॥

 

Nothing is difficult to attain if Janardana, who is the yajnapurusha in yajna and the supreme being in abstract contemplation, is pleased.  

 

Rshi Pulaha said,  

 

 

 

You adore that Vishnu, the lord of yajna and the universe, O pious boy, worshipping whom Indra obtained the dignity of a raja of the celestials.

 

Rshi Vasishtha then observed,

 

 

त्रेलोक्यान्तर्गतं स्थानं किमु वत्सोत्तमोत्तमम् ॥ १,११.४९ ॥

 

Any thing, that a man desires, may be obtained in this world by adoring Vishnu. Then what of that exalted position.

Dhruva replied to them; “You have told me, humbly bending before you, what deity is to be propitiated: now inform me what prayer is to he meditated by me, that will offer him gratification. May the great Ṛṣis, looking upon me with favour, instruct me how I am to propitiate the god.” The Ṛṣis answered; “Prince, thou deservest to hear how the adoration of Viṣṇu has been performed by those who have been devoted to his service. The mind must first be made to forsake all external impressions, and a man must then fix it steadily on that being in whom the world is. By him whose thoughts are thus concentrated on one only object, and wholly filled by it; whose spirit is firmly under control; the prayer that we shall repeat to thee is to be inaudibly recited: ‘Om! glory to Vāsudeva, whose essence is divine wisdom; whose form is inscrutable, or is manifest as Brahmā, Viṣṇu, and Śiva^[2].’ This prayer, which was formerly uttered by your grandsire, the Manu Svāyambhuva, and propitiated by which, Viṣṇu conferred upon him the prosperity he desired, and which was unequalled in the three worlds, is to be recited by thee. Do thou constantly repeat this prayer, for the gratification of Govinda.”

Dhruva replied to them; “You have told me, humbly bending before you, what deity is to be propitiated: now inform me what prayer is to he meditated by me, that will offer him gratification. May the great Ṛṣis, looking upon me with favour, instruct me how I am to propitiate the god.” The Ṛṣis answered; “Prince, thou deservest to hear how the adoration of Viṣṇu has been performed by those who have been devoted to his service. The mind must first be made to forsake all external impressions, and a man must then fix it steadily on that being in whom the world is. By him whose thoughts are thus concentrated on one only object, and wholly filled by it; whose spirit is firmly under control; the prayer that we shall repeat to thee is to be inaudibly recited: ‘Om! glory to Vāsudeva, whose essence is divine wisdom; whose form is inscrutable, or is manifest as Brahmā, Viṣṇu, and Śiva^[2].’ This prayer, which was formerly uttered by your grandsire, the Manu Svāyambhuva, and propitiated by which, Viṣṇu conferred upon him the prosperity he desired, and which was unequalled in the three worlds, is to be recited by thee. Do thou constantly repeat this prayer, for the gratification of Govinda.”

Notes : The Matsya, Brāhma, and Vāyu Purāṇas speak of but one wife of Uttānapāda, and call her Sunritā: they say also that she had four sons, Apaspati (or Vasu), Ayushmanta, Kīrttimat, and Dhruva. The Bhāgavata, Padma, and Nāradīya have the same account as that of the text. The instructions of the Ṛṣis amount to the performance of the Yoga. External impressions are first to be obviated by particular positions, modes of breathing, &c.: the mind must then be fixed on the object of meditation; this is Dhārana: next comes the meditation, or Dhyāna; and then the Japa, or inaudible repetition of a Mantra, or short prayer; as in the text. The subject of the Yoga is more fully detailed in a subsequent book. The legend of Dhruva is narrated in the Bhāgavata, Padma (Swerga Khaṇḍa), Agni, and Nāradīya, much to the same purport, and partly in the same words, as our text. The Brāhma and its double the Hari Vanśa, the Matsya, and Vāyu merely allude to Dhruva's having been transferred by Brahmā to the skies, in reward of his austerities.<ref name=":1" />

Notes : The Matsya, Brāhma, and Vāyu Purāṇas speak of but one wife of Uttānapāda, and call her Sunritā: they say also that she had four sons, Apaspati (or Vasu), Ayushmanta, Kīrttimat, and Dhruva. The Bhāgavata, Padma, and Nāradīya have the same account as that of the text. The instructions of the Ṛṣis amount to the performance of the Yoga. External impressions are first to be obviated by particular positions, modes of breathing, &c.: the mind must then be fixed on the object of meditation; this is Dhārana: next comes the meditation, or Dhyāna; and then the Japa, or inaudible repetition of a Mantra, or short prayer; as in the text. The subject of the Yoga is more fully detailed in a subsequent book. The legend of Dhruva is narrated in the Bhāgavata, Padma (Swerga Khaṇḍa), Agni, and Nāradīya, much to the same purport, and partly in the same words, as our text. The Brāhma and its double the Hari Vanśa, the Matsya, and Vāyu merely allude to Dhruva's having been transferred by Brahmā to the skies, in reward of his austerities.<ref name=":1" />

== References ==

== References ==