Vishnu Stuti by Dhruva (ध्रुवस्य विष्णुस्तुतिः)

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Dhruva was the son of Raja Uttanapada and Suniti. The story of Dhruva occurs in many puranas including the Vishnu Purana and Bhagavata Purana. The story goes thus that once due to unkind treatment given to him by his father's other wife Suruchi, Dhruva quit the city and repaired to a neighboring thicket with a desire to acquire a position not enjoyed by any other. As a result of his penance, when Dhruva was blessed with the sight of the lord, he requested for the understanding to place his praises at the lord's feet. And as soon as the lord touched Dhruva, he began singing the praise of the Lord. This praise of Mahavishnu sung by Dhruva as per the Vishnu Purana is as follows:

Verses

भूमिरापोऽनलो वायुः ख मनो बुद्धिरेव च । बूतादिरादिप्रकृतिर्यस्य रूपं नतोऽस्ति तम् ।। ५३ ।।

शुद्धः सूक्ष्मोऽखिलव्यापी प्रधानात् परतः पुमान् । यस्य रूपं नमस्तस्मै पुरुषाय गुणाशिने ।। ५४ ।।

बूरादीनां समंस्तानां गन्धादीनाञ्च शाश्वतः । बुध्यादीनां प्रधानस्य पुरुषस्य च यः परः ।। ५५ ।।

तं ब्रह्मभूतमात्मानमशेषजगतः परम् । प्रपद्ये शरणां शुद्ध तद्रूपं परमेश्वरम् ।। ५६ ।।

बृहत्वाद् बृं हणत्वाज्व यद्रपू ब्रह्मसंज्ञितम् । तस्मै नमस्ते सर्वात्मन् योगिचिन्त्याविकारवत् ।। ५७ ।।

सहस्त्रशीर्षा पुरुष सहस्त्राक्षः सहस्त्रपात् । सर्व्वव्यापी भुवः स्पर्शादत्यतिष्ठदू दशाङ्गु लम् ।। ५८ ।।

यदूभूतं यज्व वै भाव्यं पुरुषोत्तम तदू भवान् । त्वत्तो विराट् स्वराट् सम्राट् त्वत्तश्चाप्यधिपूरुषः ।। ५९ ।।

अत्यरिच्यत सोऽधश्व तिर्यक् चोर्ध्वञ्च वै भुवः । त्वत्तो विश्वमिदं जातं त्वतो भूतभविष्यती ।। ६० ।।

त्वद्रूपधारिणश्वान्तर्भूतं सर्व्वमिदं जगत् । त्वतो यज्ञः सर्व्वहुतः पृषदाज्यं पशुर्द्रिधा ।। ६१ ।।

त्वत्तो ऋचोऽथ सामानि त्वत्तश्छन्दांसि जज्ञिरे । त्वत्तो यजूंष्यजायन्त त्वत्तोऽश्वाश्चैकतोदतः ।। ६२ ।।

गावस्त्वत्तः समुदूभूतास्त्वत्तोऽजा अवयो मृगाः । त्वन्मुखादू ब्राह्मणास्त्वत्तो बाह्वोः क्षत्रमजायत ।। ६३ ।।

वैश्यास्तवोरुजाः शूद्रास्तव पदूब्यां समुदूगताः । अक्ष्णोः सूर्य्योऽनिलः श्वोत्राच्चन्द्रमा मनसस्तव ।। ६४ ।।

प्राणो नः शुषिराज्जातो मुखादग्निरजायत । नाभितो गगनं द्यौश्व शिरसः समवर्त्तत ।। ६५ ।।

दिशः श्वोत्रात् क्षितिः पदूब्यां त्वत्तः सर्व्वेमभूदिदम । न्यग्रोधः सुमहानल्पे यथा बीजे व्यवस्थितः ।। ६६ ।।

संयमे विश्वमखिलं बीजभूते तथा त्वयि । बीजादङ्कु रसम्भूतो न्यग्रोधः सुसमुत्थितः ।। ६७

विस्तारञ्च यथा याति त्वत्तः सृष्टौ तथा जगत् । यथा हि कदली नान्या त्वकूपत्रादू वाथ दृश्यते ।। ६८ ।।

एवं विश्वस्य नान्यात्वं ततूस्थायीश्वर दृश्यते । ह्लादिनी सन्धिनी सम्बित् त्वय्येका सर्व्वसंस्थितौ ।। ६९ ।।

ह्लादतापकरी मिश्वा त्वयि नो गुणवर्ज्जिते । पृथग्भूतैकभूताय भूतभूताय ते नमः ।। ७० ।।

प्रभूतभूतभूताय तुभ्यं भूतात्मने नमः । व्यक्तप्रधानपुरुषविराट् सम्राट् खराट् तथा ।। ७१ ।।

विभाव्यतेऽन्तः करणौःपुरुषेष्वक्षयो भवान् । सर्व्वस्मिन् सर्व्वभूतस्त्वं सर्व्वः सर्व्वखरूपधृक् ।। ७२ ।।

सर्व्व त्वत्तस्ततश्व त्वं नमः सर्व्वत्मनेऽस्तु ते । सर्व्वात्मकोऽसि सर्वेश सर्व्वभूतस्थितो यतः ।। ७३ ।।

सर्व्व त्वत्तस्ततश्व त्वं नमः सर्व्वत्मनेऽस्तु ते । सर्व्वात्मकोऽसि सर्वेश सर्व्वभूतस्थितो यतः ।। ७३ ।।

सर्व्वभूतो भवान् वेत्ति सर्व्वभूतमनोरथम् । यो मे मनोरथो नाथ सफलः स त्वया कृतः ।

तपश्व तप्तं सफलं यदू दृष्टोऽसि जगत्पते ।। ७५ ।।

bhūmirāpo'nalo vāyuḥ kha mano buddhireva ca । būtādirādiprakr̥tiryasya rūpaṁ nato'sti tam ।। 53 ।।

śuddhaḥ sūkṣmo'khilavyāpī pradhānāt parataḥ pumān । yasya rūpaṁ namastasmai puruṣāya guṇāśine ।। 54 ।।

būrādīnāṁ samaṁstānāṁ gandhādīnāñca śāśvataḥ । budhyādīnāṁ pradhānasya puruṣasya ca yaḥ paraḥ ।। 55 ।।

taṁ brahmabhūtamātmānamaśeṣajagataḥ param । prapadye śaraṇāṁ śuddha tadrūpaṁ parameśvaram ।। 56 ।।

br̥hatvād br̥ṁ haṇatvājva yadrapū brahmasaṁjñitam । tasmai namaste sarvātman yogicintyāvikāravat ।। 57 ।।

sahastraśīrṣā puruṣa sahastrākṣaḥ sahastrapāt । sarvvavyāpī bhuvaḥ sparśādatyatiṣṭhadū daśāṅgu lam ।। 58 ।।

yadūbhūtaṁ yajva vai bhāvyaṁ puruṣottama tadū bhavān । tvatto virāṭ svarāṭ samrāṭ tvattaścāpyadhipūruṣaḥ ।। 59 ।।

atyaricyata so'dhaśva tiryak cordhvañca vai bhuvaḥ । tvatto viśvamidaṁ jātaṁ tvato bhūtabhaviṣyatī ।। 60 ।।

tvadrūpadhāriṇaśvāntarbhūtaṁ sarvvamidaṁ jagat । tvato yajñaḥ sarvvahutaḥ pr̥ṣadājyaṁ paśurdridhā ।। 61 ।।

tvatto r̥co'tha sāmāni tvattaśchandāṁsi jajñire । tvatto yajūṁṣyajāyanta tvatto'śvāścaikatodataḥ ।। 62 ।।

gāvastvattaḥ samudūbhūtāstvatto'jā avayo mr̥gāḥ । tvanmukhādū brāhmaṇāstvatto bāhvoḥ kṣatramajāyata ।। 63 ।।

vaiśyāstavorujāḥ śūdrāstava padūbyāṁ samudūgatāḥ । akṣṇoḥ sūryyo'nilaḥ śvotrāccandramā manasastava ।। 64 ।।

prāṇo naḥ śuṣirājjāto mukhādagnirajāyata । nābhito gaganaṁ dyauśva śirasaḥ samavarttata ।। 65 ।।

diśaḥ śvotrāt kṣitiḥ padūbyāṁ tvattaḥ sarvvemabhūdidama । nyagrodhaḥ sumahānalpe yathā bīje vyavasthitaḥ ।। 66 ।।

saṁyame viśvamakhilaṁ bījabhūte tathā tvayi । bījādaṅku rasambhūto nyagrodhaḥ susamutthitaḥ ।। 67

vistārañca yathā yāti tvattaḥ sr̥ṣṭau tathā jagat । yathā hi kadalī nānyā tvakūpatrādū vātha dr̥śyate ।। 68 ।।

evaṁ viśvasya nānyātvaṁ tatūsthāyīśvara dr̥śyate । hlādinī sandhinī sambit tvayyekā sarvvasaṁsthitau ।। 69 ।।

hlādatāpakarī miśvā tvayi no guṇavarjjite । pr̥thagbhūtaikabhūtāya bhūtabhūtāya te namaḥ ।। 70 ।।

prabhūtabhūtabhūtāya tubhyaṁ bhūtātmane namaḥ । vyaktapradhānapuruṣavirāṭ samrāṭ kharāṭ tathā ।। 71 ।।

vibhāvyate'ntaḥ karaṇauḥpuruṣeṣvakṣayo bhavān । sarvvasmin sarvvabhūtastvaṁ sarvvaḥ sarvvakharūpadhr̥k ।। 72 ।।

sarvva tvattastataśva tvaṁ namaḥ sarvvatmane'stu te । sarvvātmako'si sarveśa sarvvabhūtasthito yataḥ ।। 73 ।।

sarvva tvattastataśva tvaṁ namaḥ sarvvatmane'stu te । sarvvātmako'si sarveśa sarvvabhūtasthito yataḥ ।। 73 ।।

sarvvabhūto bhavān vetti sarvvabhūtamanoratham । yo me manoratho nātha saphalaḥ sa tvayā kr̥taḥ ।

tapaśva taptaṁ saphalaṁ yadū dr̥ṣṭo'si jagatpate ।। 75 ।।

Meaning

• I venerate him whose forms are earth, water, fire, air, ether, mind, intellect, ahankara and primeval nature.
• Salutation to that being whose form is pure, subtle, all-pervading, who surpasses nature, void of qualities.
• The one who is supreme over all the elements and all the objects of sense, over intellect, over Pradhana and Purusha, I have taken refuge with that pure form of yours, oh supreme, who is one with Brahman, and who is the being that transcends all the world.
• Salutation to that form which, pervading and supporting all, is designated as Brahman, unchangeable, and contemplated by yogis.
• You are the Purusha with a thousand heads, a thousand eyes, a thousand feet, who traverse the universe, and pass ten inches beyond its contact.
• Whatever has been, or is to be, you are that, Oh Purushottama. From you sprang Virat, Svarat, Samrat, and Adhipurusha.
• The lower, upper, and middle parts of the earth are not independent of you. From you is all this universe, all that has been, and that shall be.
• All this world is in you, assuming this universal form. 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 Sāma, the metres of the Vedas, and the Yajur-Véda are born. Horses, and cows having teeth in one jaw only^[5], proceed from thee; and from thee come goats, sheep, deer. Brahmans sprang from thy mouth; warriors from thy arms; Vaisyas from thy thighs; and Śūdras from thy feet. From thine eyes come the sun; from thine ears, the wind; and from thy mind, the moon: the vital airs from thy central vein; and fire from thy mouth: the sky from thy navel; and heaven from thy head: the regions from thine ears; the earth from thy feet. All this world was derived from thee. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed^[6], so, at the time of dissolution, the whole universe is comprehended in thee as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from thee, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so thou art the stem of the universe, and all things are visible in thee. The faculties of the intellect, that are the cause of pleasure and of pain, abide in thee as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in thee, who art exempt from all qualities^[7]. Salutation to thee, the subtile rudiment, which, being single, becomes manifold, Salutation to thee, soul of existent things, identical with the great elements. Thou, imperishable, art beheld in spiritual knowledge as perceptible objects, as nature, as spirit, as the world, as Brahmā, as Manu, by internal contemplation. But thou art in all, the element of all; thou art all, assuming every form; all is from thee, and thou art from thyself. I salute thee, universal soul: glory be to thee. Thou art one with all things: oh lord of all, thou art present in all things. What can I say unto thee? thou knowest all that is in the heart, oh soul of all, sovereign lord of all creatures, origin of all things. Thou, who art all beings, knowest the desires of all creatures. The desire that I cerished has been gratified, lord, by thee: my devotions have been crowned with success, in that I have seen thee.”