Dhruva (ध्रुवः)

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Ancestry of Dhuva

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.

कथासारः ॥ Story in Brief

Dhruva was the son of Uttanapada by his queen Suniti, to whom he was less attached. While he dearly loved his other son named Uttama by his favourite wife Suruchi. Once, observing his brother Uttama on his father’s lap, Dhruva was desirous of ascending the same. But as Suruchi was present, the Raja did not gratify the desire of his son. Moreover, he was also unkindly treated by Suruchi.

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) as also in the Chapters 8-13 of the Bhagavata Purana.

सुनित्याः उपदेशः ॥ Advice of Suniti

Dhruva, hurt by the unkind words of Suruchi, repaired to his mother's abode. Observing his dejection and understanding the cause behind it, his mother Suniti consoles him with her just advice. Some excerpts from her advice as per the Vishnu Purana are as follows. She says,

अन्यजन्मकृतैः पुण्यैः सुरुच्या सुरुचिर्नृपः ।... पुण्योपचयसंपन्नस्तस्याः पुत्रस्तथोत्तमः ।...

तथापि दुःखं न भवान् कर्तुमर्हसि पुत्रक । यस्य यावत्स तेनैव स्वेन तुष्यति मानवः ॥ १.११.२२ ॥ (Vish. Pura.)

anyajanmakr̥taiḥ puṇyaiḥ surucyā surucirnr̥paḥ ।... puṇyopacayasaṁpannastasyāḥ putrastathottamaḥ ।...

tathāpi duḥkhaṁ na bhavān kartumarhasi putraka । yasya yāvatsa tenaiva svena tuṣyati mānavaḥ ॥ 1.11.22 ॥

Meaning: That the raja favours Suruchi is the reward of her merits in a former birth.. her son is the progeny of accumulated piety and is born as Uttama.. Therefore, my child, it is not proper for you to be sorry on this account; a wise man will be contented with that degree which appertains to him. She then suggests that if he (Dhruva) is greatly hurt at the words of Suruchi, he should try to amass peity which bestows all good. She further asks him to be good natured, virtuous, friendly and be engaged in doing good to all living creatures. For, prosperity descends upon worthy people as water flows towards low ground.

यदि ते दुःखमत्यर्थं सुरुच्या वचसाभवत् । तत्पुण्योपचये यत्नं कुरु सर्वफलप्रदे ॥ १.११.२३ ॥

सुशीलो भव धर्मात्मा मैत्रः प्राणिहिते रतः । निम्नं यथापः प्रवणाः पात्रमायान्ति सम्पदः ॥ १.११.२४ ॥ (Vish. Pura.)

yadi te duḥkhamatyarthaṁ surucyā vacasābhavat । tatpuṇyopacaye yatnaṁ kuru sarvaphalaprade ॥ 1.11.23 ॥

suśīlo bhava dharmātmā maitraḥ prāṇihite rataḥ । nimnaṁ yathāpaḥ pravaṇāḥ pātramāyānti sampadaḥ ॥ 1.11.24 ॥

सप्तर्षेः उपदेशः ॥ Advice of the Saptarshis

The Vishnu Purana elaborates that 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:

Rshi Marichi said,

अनाराधितगोविन्दैर्नरैः स्थानं नृपात्मज । न हि संप्राप्यते श्रेष्ठं तस्मादाराधयाच्युतम् ॥ १.११.४३ ॥

anārādhitagovindairnaraiḥ sthānaṁ nr̥pātmaja । na hi saṁprāpyate śreṣṭhaṁ tasmādārādhayācyutam ॥ 1.11.43 ॥

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

परः पराणां पुरुषो यस्य तुष्टो जनार्दनः । संप्राप्नोत्यक्षयं स्थानमेतत्सत्यं मयोदितम् ॥ १.११.४४ ॥

paraḥ parāṇāṁ puruṣo yasya tuṣṭo janārdanaḥ । saṁprāpnotyakṣayaṁ sthānametatsatyaṁ mayoditam ॥ 1.11.44 ॥

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

यस्यान्तः सर्वमेवेदमच्युतस्याव्ययात्मनः । तमाराधय गोविन्दं स्थानमग्र्यं यदीच्छसि ॥ १.११.४५ ॥

yasyāntaḥ sarvamevedamacyutasyāvyayātmanaḥ । tamārādhaya govindaṁ sthānamagryaṁ yadīcchasi ॥ 1.11.45 ॥

Meaning: If you desire an exalted station, worship that Govinda who is immutable and undecaying; in whom, all that is, exists. Rshi Pulastya said,

परं ब्रह्म परं धाम योऽसौ ब्रह्म तथा परम् । तमाराध्य हरिं याति मुक्तिमप्यति दुर्लभाम् ॥ १.११.४६ ॥

paraṁ brahma paraṁ dhāma yo'sau brahma tathā param । tamārādhya hariṁ yāti muktimapyati durlabhām ॥ 1.11.46 ॥

Meaning: 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,

यो यज्ञपुरुषो यज्ञो योगेशः परमः पुमान् । तस्मिंस्तुष्टे यदप्राप्यं किन्तदस्ति जनार्दने ॥ १.११.४८ ॥

yo yajñapuruṣo yajño yogeśaḥ paramaḥ pumān । tasmiṁstuṣṭe yadaprāpyaṁ kintadasti janārdane ॥ 1.11.48 ॥

Meaning: 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,

ऐन्द्रमिन्द्रः परं स्थानं यमाराध्य जगत्पतिम् । प्राप यज्ञपतिं विष्णुं तमाराधय सुव्रत ॥ १.११.४७ ॥

aindramindraḥ paraṁ sthānaṁ yamārādhya jagatpatim । prāpa yajñapatiṁ viṣṇuṁ tamārādhaya suvrata ॥ 1.11.47 ॥

Meaning: 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,

प्राप्नोष्याराधिते विष्णौ मनसा यद्यदिच्छति । त्रेलोक्यान्तर्गतं स्थानं किमु वत्सोत्तमोत्तमम् ॥ १.११.४९ ॥

prāpnoṣyārādhite viṣṇau manasā yadyadicchati । trelokyāntargataṁ sthānaṁ kimu vatsottamottamam ॥ 1.11.49 ॥

Meaning: Any thing, that a man desires, may be obtained in this world by adoring Vishnu. Then what of that exalted position. At this, Dhruva enquired with the rshis about the prayer which he should meditate upon in order to propitiate the Lord. The Rshis then guided him in the following manner. They said,

बाह्यार्थादखिलाच्चित्तं त्याजयेत्प्रथमं नरः । तस्मिन्नेव जगद्धाम्नि ततः कुर्वित निश्चलम् ॥ १.११.५३ ॥

एवमेकाग्रचित्तेन तन्मयेन धृतात्मना । जप्तव्यं यन्नि बोधैतत्तन्रः पार्थिवनन्दन ॥ १.११.५४ ॥

bāhyārthādakhilāccittaṁ tyājayetprathamaṁ naraḥ । tasminneva jagaddhāmni tataḥ kurvita niścalam ॥ 1.11.53 ॥

evamekāgracittena tanmayena dhr̥tātmanā । japtavyaṁ yanni bodhaitattanraḥ pārthivanandana ॥ 1.11.54 ॥

Meaning: (Those who are devoted to Lord Vishnu), they shall first withdraw their minds from all exterior objects and then fix it steadily on that being in whom the world exists. By him, who has thus concentrated his thoughts on that one object, whose heart is filled with that alone and who has controlled himself, the prayer that is to be recited is,

हिरण्यगर्भपुरुषप्रधानव्यक्तरूपिणे । ओं नमो वासुदेवाय शुद्धज्ञानस्वरूपिणे ॥ १.११.५५ ॥

hiraṇyagarbhapuruṣapradhānavyaktarūpiṇe । oṁ namo vāsudevāya śuddhajñānasvarūpiṇe ॥ 1.11.55 ॥

Meaning: Om ! salutation to Vasudeva, who is manifest as Brahma, Vishnu and Shiva, and whose form is inscrutable.

They also mention that, this prayer was formerly uttered by Dhruva's grandsire, Manu Svayambhuva, propitiated by which, Vishnu conferred upon him the prosperity he desired, unequalled in the three worlds.

ध्रुवस्य तपः ॥ Dhruva's Austerity

Vishnu Purana - Chapter 12 - Dhruva commences a course of religious austerities

Having heard the advice of the Saptarshis, Dhruva repaired to the holy place, on the banks of the river Yamuna, called Madhuvana, the grove of Madhu (named after the demon who formerly resided there) and engaged in penance. In accordance with instruction given by Rshi Marichi and others, he began to contemplate on Vishnu, having his mind perfectly withdrawn from all other thoughts. The great Hari, ever existing in all creatures took possession of his heart. And Vishnu thus, occupying his heart, the earth, the supporter of elemental life, could not sustain his (Dhruva's) weight. When he used to stand upon his left foot, 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. Thereby, the rivers and seas were greatly agitated and being greatly alarmed, even the celestials called as Yamas, in consultation with Indra, began to think of measures to interrupt the austerity of Dhruva.

The Kushmandas, in company with Indra, assuming various shapes, actively engaged in distracting Dhruva. One, assuming the shape of his mother Suniti, stood before him with tears in his eyes saying,

पुत्रकास्मान्निवर्त्तस्व शरीरव्ययदारुणात् । निर्बन्धतो मया लब्धो बहुभिस्त्वं मनोरथैः ।। १५ ।।

दीनामेकां परित्यक्तुमनाथां न त्वमर्हसि । सपत्रीवचनाद् वत्स अगतेस्तं गतिर्मम ।। १६ ।।

क्व च त्वं पञ्चवर्षीयः क्व चैतद् दारुणां तपः । निवर्त्त्यतां मनः कष्टान्निर्वन्धात् फलार्वाज्जतात ।। १७ ।।

कालः क्रीड़नकानां ते तदन्तेऽध्ययनस्य च । ततः समस्तभोगानां तदन्ते चेष्यते तपः ।। १८ ।।

कालक्रीड़नकाना यस्तव बालस्य पुत्रक । तस्मिंस्त्वमित्थं तपसि किं नाशायात्मनो रतः ।। १९ ।।

मत्प्रीतिः परमो धर्म्मो वयोऽवर्त्तास्मादधर्मतः ।। २० ।।

परित्यजति वत्साद्य यद्यतन्न भवांस्तपः । त्यक्ष्याम्यहमपि प्राणांस्ततो वै पश्यतस्तव ।। २१ ।।

putrakāsmānnivarttasva śarīravyayadāruṇāt । nirbandhato mayā labdho bahubhistvaṁ manorathaiḥ ।। 15 ।।

dīnāmekāṁ parityaktumanāthāṁ na tvamarhasi । sapatrīvacanād vatsa agatestaṁ gatirmama ।। 16 ।।

kva ca tvaṁ pañcavarṣīyaḥ kva caitad dāruṇāṁ tapaḥ । nivarttyatāṁ manaḥ kaṣṭānnirvandhāt phalārvājjatāta ।। 17 ।।

kālaḥ krīḍa़nakānāṁ te tadante'dhyayanasya ca । tataḥ samastabhogānāṁ tadante ceṣyate tapaḥ ।। 18 ।।

kālakrīḍa़nakānā yastava bālasya putraka । tasmiṁstvamitthaṁ tapasi kiṁ nāśāyātmano rataḥ ।। 19 ।।

matprītiḥ paramo dharmmo vayo'varttāsmādadharmataḥ ।। 20 ।।

parityajati vatsādya yadyatanna bhavāṁstapaḥ । tyakṣyāmyahamapi prāṇāṁstato vai paśyatastava ।। 21 ।।

Meaning: My son, desist from this penance that is destroying your health. I have, after many troubles gained you and have formed many hopes in you. O child, it does not befit you to foresake me who is helpless, alone and unprotected, at the unkind words of my rival (your stepmother). You are a boy of five years old. Such a hard penance is not for you. Therefore, desist from such fearful practices which are not productive. This is the time of youthful pastime for you, then comes the season for study, then the period of worldly enjoyment and lastly, that of austere devotion. Oh my boy, you are but a child, this is the season of play for you. Then why have you engaged in asceticism to destroy yourself ? Your chief duty consists in your devotion to me now. Engage in such works as it benefits your age and circumstance. Do not be guided by bewildering error and desist from such unrighteous actions. If you don't renounce these devout austerities today, I will terminate my life in front of you.

However, Dhruva, being wholly intent upon seeing Vishnu, did not behold his mother weeping.

calling upon him; and the illusion, crying out, “Fly, fly, my child, the hideous spirits of ill are crowding into this dreadful forest with uplifted weapons,” quickly disappeared. Then advanced frightful Rākṣasas, wielding terrible arms, and with countenances emitting fiery flame; and nocturnal fiends thronged around the prince, uttering fearful noises, and whirling and tossing their threatening weapons. Hundreds of jackals, from whose mouths gushed flame^[1] as they devoured their prey, were howling aloud, to appal the boy, wholly engrossed by meditation. The goblins called out, “Kill him, kill him; cut him to pieces; eat him, eat him;” and monsters, with the faces of lions and camels and crocodiles, roared and yelled with horrible cries, to terrify the prince. But all these uncouth spectres, appalling cries, and threatening weapons, made no impression upon his senses, whose mind was completely intent on Govinda. The son of the monarch of the earth, engrossed by one only idea, beheld uninterruptedly Viṣṇu seated in his soul, and saw no other object.

All their delusive stratagems being thus foiled, the gods were more perplexed than ever. Alarmed at their discomfiture, and afflicted by the devotions of the boy, they assembled and repaired for succour to Hari, the origin of the world, who is without beginning or end; and thus addressed him: “God of gods, sovereign of the world, god supreme, and infinite spirit, distressed by the austerities of Dhruva, we have come to thee for protection. As the moon increases in his orb day by day, so this youth advances incessantly towards superhuman power by his devotions. Terrified by the ascetic practices of the son of Uttānapāda, we have come to thee for succour. Do thou allay the fervour of his meditations. We know not to what station he aspires: to the throne of Indra, the regency of the solar or lunar sphere, or to the sovereignty of riches or of the deep. Have compassion on us, lord; remove this affliction from Our breasts; divert the son of Uttānapāda from persevering in his penance.” Viṣṇu replied to the gods; “The lad desireth neither the rank of Indra, nor the solar orb, nor the sovereignty of wealth or of the ocean: all that he solicits, I will grant. Return therefore, deities, to your mansions as ye list, and be no more alarmed: I will put an end to the penance of the boy, whose mind is immersed in deep contemplation.”

The gods, being thus pacified by the supreme, saluted him respectfully and retired, and, preceded by Indra, returned to their habitations: but Hari, who is all things, assuming a shape with four arms, proceeded to Dhruva, being pleased with his identity of nature, and thus addressed him: “Son of Uttānapāda, be prosperous. Contented with thy devotions, I, the giver of boons, am present. Demand what boon thou desirest. In that thou hast wholly disregarded external objects, and fixed thy thoughts on me, I am well pleased with thee. Ask, therefore, a suitable reward.” The boy, hearing these words of the god of gods, opened his eyes, and beholding that Hari whom he had before seen in his meditations actually in his presence, bearing in his hands the shell, the discus, the mace, the bow, and scimetar, and crowned with a diadem, the bowed his head down to earth; the hair stood erect on his brow, and his heart was depressed with awe. He reflected how best he should offer thanks to the god of gods; what he could say in his adoration; what words were capable of expressing his praise: and being overwhelmed with perplexity, he had recourse for consolation to the deity. “If,” he exclaimed, “the lord is contented with my devotions, let this be my reward, that I may know how to praise him as I wish. How can I, a child, pronounce his praises, whose abode is unknown to Brahmā and to others learned in the Vedas? My heart is overflowing with devotion to thee: oh lord, grant me the faculty worthily to lay mine adorations at thy feet.”

Whilst lowly bowing, with his hands uplifted to his forehead, Govinda, the lord of the world, touched the son of Uttānapāda with the tip of his conch-shell, and immediately the royal youth, with a countenance sparkling with delight, praised respectfully the imperishable protector of living beings. “I venerate,” exclaimed Dhruva, “him whose forms are earth, water, fire, air, ether, mind, intellect, the first element (Ahaṅkāra), primeval nature, and the pure, subtile, all-pervading soul, that surpasses nature. Salutation to that spirit that is void of qualities; that is supreme over all the elements and all the objects of sense, over intellect, over nature and spirit. I have taken refuge with that pure form of thine, oh supreme, which is one with Brahma, which is spirit, which transcends all the world. Salutation to that form which, pervading and supporting all, is designated Brahma, unchangeable, and contemplated by religious sages. Thou art the male with a thousand heads, a thousand eyes, a thousand feet, who traversest the universe, and passest ten inches beyond its contact^[2]. Whatever has been, or is to be, that, Puruṣottama, thou art. From thee sprang Virāt, Svarāt, Samrāt, and Adhipuruṣa^[3]. The lower, and upper, and middle parts of the earth are not independent of thee: from thee is all this universe, all that has been, and that shall be: and all this world is in thee, assuming this universal form^[4]. 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.”

Viṣṇu said to Dhruva; “The object of thy devotions has in truth been attained, in that thou hast seen me; for the sight of me, young prince, is never unproductive. Ask therefore of me what boon thou desirest; for men in whose sight I appear obtain all their wishes.” To this, Dhruva answered; “Lord god of all creatures, who abidest in the hearts of all, how should the wish that I cerish be unknown to thee? I will confess unto thee the hope that my presumptuous heart has entertained; a hope that it would be difficult to gratify, but that nothing is difficult when thou, creator of the world, art pleased. Through thy favour, Indra reigns over the three worlds. The sister-queen of my mother has said to me, loudly and arrogantly, ‘The royal throne is not for one who is not born of me;’ and I now solicit of the support of the universe an exalted station, superior to all others, and one that shall endure for ever.” Viṣṇu said to him; “The station that thou askest thou shalt obtain; for I was satisfied with thee of old in a prior existence. Thou wast formerly a Brahman, whose thoughts were ever devoted to me, ever dutiful to thy parents, and observant of thy duties. In course of time a prince became thy friend, who was in the period of youth, indulged in all sensual pleasures, .and was of handsome appearance and elegant form. Beholding, in consequence of associating with him, his affluence, you formed the desire that you might be subsequently born as the son of a king; and, according to your wish, you obtained a princely birth in the illustrious mansion of Uttānapāda. But that which would have been thought a great boon by others, birth in the race of Svāyambhuva, you have not so considered, and therefore have propitiated me. The man who worships me obtains speedy liberation from life. What is heaven to one whose mind is fixed on me? A station shall be assigned to thee, Dhruva, above the three worlds^[8]; one in which thou shalt sustain the stars and the planets; a station above those of the sun, the moon, Mars, the son of Soma (Mercury), Venus, the son of Sūrya(Saturn), and all the other constellations; above the regions of the seven Ṛṣis, and the divinities who traverse the atmosphere^[9]. Some celestial beings endure for four ages; some for the reign of a Manu: to thee shall be granted the duration of a Kalpa. Thy mother Sunīti, in the orb of a bright star, shall abide near thee for a similar term; and all those who, with minds attentive, shall glorify thee at dawn or at eventide, shall acquire exceeding religious merit.

Thus the sage Dhruva, having received a boon from Janārddana, the god of gods, and lord of the world, resides in an exalted station. Beholding his glory, Uśanas, the preceptor of the gods and demons, repeated these verses: ”Wonderful is the efficacy of this penance, marvellous is its reward, that the seven Ṛṣis should be preceded by Dhruva. This too is the pious Sunīti, his parent, who is called Sūnritā^[10]." Who can celebrate her greatness, who, having given birth to Dhruva, has become the asylum of the three worlds, enjoying to all future time an elevated station, a station eminent above all? He who shall worthily describe the ascent into the sky of Dhruva, for ever shall be freed from all sin, and enjoy the heaven of Indra. Whatever be his dignity, whether upon earth or in heaven, he shall never fall from it, but shall long enjoy life, possessed of every blessing^[11].

Chapter 13 - Posterity of Dhruva

Parāśara said : The sons of Dhruva, by his wife Śambhu, were Bhavya and Sliṣṭi. Succāyā, the wife of the latter, was the mother of five virtuous sons, Ripu, Ripuñjaya, Vipra, Vrikala, and Vrikatejas. The son of Ripu, by Vrihatī, was the illustrious Cakṣuṣa, who begot the Manu Cākṣuṣa on Puṣkariṇī, of the family of Varuṇa, the daughter of the venerable patriarch Anaraṇya. The Manu had, by his wife Navalā, the daughter of the patriarch Vairāja, ten noble sons, Uru, Pura, Satadyumna, Tapasvī, Satyavāk, Kavi, Agniṣṭoma, Atirātra, Sudyumna, and Abhimanyu. The wife of Uru, Āgneyī, bore six excellent sons, Anga, Sumanas, Svāti, Kratu, Aṅgiras, and Śiva. Anga had, by his wife Sunīthā, only one son, named Veṇa, whose right arm was rubbed by the Ṛṣis, for the purpose of producing from it progeny. From the arm of Veṇa, thus rubbed, sprang a celebrated monarch, named Prithu, by whom, in olden time, the earth was milked for the advantage of mankind^[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.