Svayambhuva Manu Advises Dhruva Maharaja to Stop Fighting

Verse 1 (bhagavata.4.11.1)

मैत्रेय उवाच निशम्य गदतामेवमृषीणां धनुषि ध्रुवः । सन्दधेऽस्त्रमुपस्पृश्य यन्नारायणनिर्मितम् ॥ 11.1 ॥

maitreya uvāca niśamya gadatām evam ṛṣīṇāṁ dhanuṣi dhruvaḥ sandadhe ’stram upaspṛśya yan nārāyaṇa-nirmitam

Maitreya said: Hearing the sages thus speak, Dhruva touched water in purification and fitted to his bow that weapon fashioned by Narayana.

Verse 2 (bhagavata.4.11.2)

सन्धीयमान एतस्मिन्माया गुह्यकनिर्मिताः । क्षिप्रं विनेशुर्विदुर क्लेशा ज्ञानोदये यथा ॥ 11.2 ॥

sandhīyamāna etasmin māyā guhyaka-nirmitāḥ kṣipraṁ vineśur vidura kleśā jñānodaye yathā

The moment that weapon was set upon his bow, the illusions wrought by the Guhyakas vanished at once, O Vidura, just as afflictions vanish the instant true knowledge dawns.

Verse 3 (bhagavata.4.11.3)

तस्यार्षास्त्रं धनुषि प्रयुञ्जतः सुवर्णपुङ्खाः कलहंसवाससः । विनिःसृता आविविशुर्द्विषद्बलं यथा वनं भीमरवाः शिखण्डिनः ॥ 11.3 ॥

tasyārṣāstraṁ dhanuṣi prayuñjataḥ suvarṇa-puṅkhāḥ kalahaṁsa-vāsasaḥ viniḥsṛtā āviviśur dviṣad-balaṁ yathā vanaṁ bhīma-ravāḥ śikhaṇḍinaḥ

As he set that weapon of the sage Narayana upon his bow, arrows with golden shafts and plumage like a swan's wings sprang forth, entering the enemy host with a fearsome sound, as peacocks enter a forest with their cry.

Verse 4 (bhagavata.4.11.4)

तैस्तिग्मधारैः प्रधने शिलीमुखै- रितस्ततः पुण्यजना उपद्रुताः । तमभ्यधावन् कुपिता उदायुधाः सुपर्णमुन्नद्धफणा इवाहयः ॥ 11.4 ॥

tais tigma-dhāraiḥ pradhane śilī-mukhair itas tataḥ puṇya-janā upadrutāḥ tam abhyadhāvan kupitā udāyudhāḥ suparṇam unnaddha-phaṇā ivāhayaḥ

Struck here and there in that battle by those sharp-pointed shafts, the Guhyakas, enraged, gathered their weapons and rushed at him, like serpents with raised hoods rushing at Garuda.

Verse 5 (bhagavata.4.11.5)

स तान् पृषत्कैरभिधावतो मृधे निकृत्तबाहूरुशिरोधरोदरान् । निनाय लोकं परमर्कमण्डलं व्रजन्ति निर्भिद्य यमूर्ध्वरेतसः ॥ 11.5 ॥

sa tān pṛṣatkair abhidhāvato mṛdhe nikṛtta-bāhūru-śirodharodarān nināya lokaṁ param arka-maṇḍalaṁ vrajanti nirbhidya yam ūrdhva-retasaḥ

As they charged at him in that battle, Dhruva with his arrows severed their arms, thighs, necks and bellies, and sent them to that realm above the solar orb attained only by celibate sages of unbroken vow.

Verse 6 (bhagavata.4.11.6)

तान् हन्यमानानभिवीक्ष्य गुह्यका- ननागसश्चित्ररथेन भूरिशः । औत्तानपादिं कृपया पितामहो मनुर्जगादोपगतः सहर्षिभिः ॥ 11.6 ॥

tān hanyamānān abhivīkṣya guhyakān anāgasaś citra-rathena bhūriśaḥ auttānapādiṁ kṛpayā pitāmaho manur jagādopagataḥ saharṣibhiḥ

Seeing so many innocent Guhyakas thus being slain by his own grandson, Manu, moved by compassion, came there together with the sages to counsel him.

Verse 7 (bhagavata.4.11.7)

मनुरुवाच अलं वत्सातिरोषेण तमोद्वारेण पाप्मना । येन पुण्यजनानेतानवधीस्त्वमनागसः ॥ 11.7 ॥

manur uvāca alaṁ vatsātiroṣeṇa tamo-dvāreṇa pāpmanā yena puṇya-janān etān avadhīs tvam anāgasaḥ

Manu said: Enough, my child, of this excessive rage, which is the gateway to sin and darkness — by which you have slain these Guhyakas who bore you no true offense.

Verse 8 (bhagavata.4.11.8)

नास्मत्कुलोचितं तात कर्मैतत्सद्विगर्हितम् । वधो यदुपदेवानामारब्धस्तेऽकृतैनसाम् ॥ 11.8 ॥

nāsmat-kulocitaṁ tāta karmaitat sad-vigarhitam vadho yad upadevānām ārabdhas te ’kṛtainasām

This act, condemned by the wise, does not befit our family, my son — this killing of Yakshas who had committed no wrong against you.

Verse 9 (bhagavata.4.11.9)

नन्वेकस्यापराधेन प्रसङ्गाद् बहवो हताः । भ्रातुर्वधाभितप्तेन त्वयाङ्ग भ्रातृवत्सल ॥ 11.9 ॥

nanv ekasyāparādhena prasaṅgād bahavo hatāḥ bhrātur vadhābhitaptena tvayāṅga bhrātṛ-vatsala

Surely, my affectionate son, for the offense of one alone you have, in your grief over your brother's death, slain many others besides.

Verse 10 (bhagavata.4.11.10)

नायं मार्गो हि साधूनां हृषीकेशानुवर्तिनाम् । यदात्मानं पराग्गृह्य पशुवद्भूतवैशसम् ॥ 11.10 ॥

nāyaṁ mārgo hi sādhūnāṁ hṛṣīkeśānuvartinām yad ātmānaṁ parāg gṛhya paśuvad bhūta-vaiśasam

This is not the path of the saintly who follow the Lord of the senses — to seize upon the body as the self and slaughter other beings as one would slaughter animals.

Verse 11 (bhagavata.4.11.11)

सर्वभूतात्मभावेन भूतावासं हरिं भवान् । आराध्याप दुराराध्यं विष्णोस्तत्परमं पदम् ॥ 11.11 ॥

sarva-bhūtātma-bhāvena bhūtāvāsaṁ hariṁ bhavān ārādhyāpa durārādhyaṁ viṣṇos tat paramaṁ padam

You have worshiped Hari, who dwells within all beings as their very Self, and so attained that supreme abode of Vishnu, so difficult for others to reach.

Verse 12 (bhagavata.4.11.12)

स त्वं हरेरनुध्यातस्तत्पुंसामपि सम्मतः । कथं त्ववद्यं कृतवाननुशिक्षन् सतां व्रतम् ॥ 11.12 ॥

sa tvaṁ harer anudhyātas tat-puṁsām api sammataḥ kathaṁ tv avadyaṁ kṛtavān anuśikṣan satāṁ vratam

You, upon whom the Lord Himself constantly meditates and who are honored even by His own devotees — how, following the vow of the saintly, have you now committed this unworthy act?

Verse 13 (bhagavata.4.11.13)

तितिक्षया करुणया मैत्र्या चाखिलजन्तुषु । समत्वेन च सर्वात्मा भगवान् सम्प्रसीदति ॥ 11.13 ॥

titikṣayā karuṇayā maitryā cākhila-jantuṣu samatvena ca sarvātmā bhagavān samprasīdati

It is through forbearance, compassion, friendliness and equal regard for all beings that Bhagavan, the Self of all, becomes truly pleased.

Verse 14 (bhagavata.4.11.14)

सम्प्रसन्ने भगवति पुरुषः प्राकृतैर्गुणैः । विमुक्तो जीवनिर्मुक्तो ब्रह्म निर्वाणमृच्छति ॥ 11.14 ॥

samprasanne bhagavati puruṣaḥ prākṛtair guṇaiḥ vimukto jīva-nirmukto brahma nirvāṇam ṛcchati

When Bhagavan is thus pleased, a person is freed even while living from the qualities of material nature, and, so liberated, attains the peace of Brahman.

Verse 15 (bhagavata.4.11.15)

भूतैः पञ्चभिरारब्धैर्योषित्पुरुष एव हि । तयोर्व्यवायात्सम्भूतिर्योषित्पुरुषयोरिह ॥ 11.15 ॥

bhūtaiḥ pañcabhir ārabdhair yoṣit puruṣa eva hi tayor vyavāyāt sambhūtir yoṣit-puruṣayor iha

From the five elements alone arise woman and man; and from the union of these two, woman and man, further beings come into being in this world.

Verse 16 (bhagavata.4.11.16)

एवं प्रवर्तते सर्गः स्थितिः संयम एव च । गुणव्यतिकराद्राजन्मायया परमात्मनः ॥ 11.16 ॥

evaṁ pravartate sargaḥ sthitiḥ saṁyama eva ca guṇa-vyatikarād rājan māyayā paramātmanaḥ

Manu continued: Thus, O King, through the intermixing of the modes, by the Maya of the Supreme Self, creation, maintenance and dissolution proceed.

Verse 17 (bhagavata.4.11.17)

निमित्तमात्रं तत्रासीन्निर्गुणः पुरुषर्षभः । व्यक्ताव्यक्तमिदं विश्वं यत्र भ्रमति लोहवत् ॥ 11.17 ॥

nimitta-mātraṁ tatrāsīn nirguṇaḥ puruṣarṣabhaḥ vyaktāvyaktam idaṁ viśvaṁ yatra bhramati lohavat

The Supreme Person, untouched by the modes, is there only the remote instrumental cause; and around Him this universe, manifest and unmanifest, revolves, as iron moves near a magnet.

Verse 18 (bhagavata.4.11.18)

स खल्विदं भगवान् कालशक्त्या गुणप्रवाहेण विभक्तवीर्यः । करोत्यकर्तैव निहन्त्यहन्ता चेष्टा विभूम्नः खलु दुर्विभाव्या ॥ 11.18 ॥

sa khalv idaṁ bhagavān kāla-śaktyā guṇa-pravāheṇa vibhakta-vīryaḥ karoty akartaiva nihanty ahantā ceṣṭā vibhūmnaḥ khalu durvibhāvyā

That Bhagavan, His own power distributed through the flow of the modes by the potency of time, acts though He does not act, slays though He does not slay — the movements of the Almighty are indeed beyond comprehension.

Verse 19 (bhagavata.4.11.19)

सोऽनन्तोऽन्तकरः कालोऽनादिरादिकृदव्ययः । जनं जनेन जनयन्मारयन्मृत्युनान्तकम् ॥ 11.19 ॥

so ’nanto ’nta-karaḥ kālo ’nādir ādi-kṛd avyayaḥ janaṁ janena janayan mārayan mṛtyunāntakam

That boundless one, without beginning yet the origin of all, imperishable, ends all things in the form of time; through one being He brings another into birth, and through death He brings even death itself to its end.

Verse 20 (bhagavata.4.11.20)

न वै स्वपक्षोऽस्य विपक्ष एव वा परस्य मृत्योर्विशतः समं प्रजाः । तं धावमानमनुधावन्त्यनीशा यथा रजांस्यनिलं भूतसङ्घाः ॥ 11.20 ॥

na vai sva-pakṣo ’sya vipakṣa eva vā parasya mṛtyor viśataḥ samaṁ prajāḥ taṁ dhāvamānam anudhāvanty anīśā yathā rajāṁsy anilaṁ bhūta-saṅghāḥ

He is ally to none, nor enemy either, entering as death impartial to all beings; unable to resist, creatures run after Him as He runs on, just as clouds of dust follow the wind.

Verse 21 (bhagavata.4.11.21)

आयुषोऽपचयं जन्तोस्तथैवोपचयं विभुः । उभाभ्यां रहितः स्वस्थो दुःस्थस्य विदधात्यसौ ॥ 11.21 ॥

āyuṣo ’pacayaṁ jantos tathaivopacayaṁ vibhuḥ ubhābhyāṁ rahitaḥ sva-stho duḥsthasya vidadhāty asau

That all-pervading Lord ordains both the shortening and the lengthening of a creature's life span; free from both Himself, ever situated in His own being, He allots them to the troubled soul.

Verse 22 (bhagavata.4.11.22)

केचित्कर्म वदन्त्येनं स्वभावमपरे नृप । एके कालं परे दैवं पुंसः काममुतापरे ॥ 11.22 ॥

kecit karma vadanty enaṁ svabhāvam apare nṛpa eke kālaṁ pare daivaṁ puṁsaḥ kāmam utāpare

Some, O King, call it karma, others call it nature; some say it is time, others fate, and still others say it is a person's own desire.

Verse 23 (bhagavata.4.11.23)

अव्यक्तस्याप्रमेयस्य नानाशक्त्युदयस्य च । न वै चिकीर्षितं तात को वेदाथ स्वसम्भवम् ॥ 11.23 ॥

avyaktasyāprameyasya nānā-śakty-udayasya ca na vai cikīrṣitaṁ tāta ko vedātha sva-sambhavam

Who indeed, my son, can know the intent of that unmanifest, immeasurable one, the source of manifold powers — who can even know his own origin?

Verse 24 (bhagavata.4.11.24)

न चैते पुत्रक भ्रातुर्हन्तारो धनदानुगाः । विसर्गादानयोस्तात पुंसो दैवं हि कारणम् ॥ 11.24 ॥

na caite putraka bhrātur hantāro dhanadānugāḥ visargādānayos tāta puṁso daivaṁ hi kāraṇam

Nor, my son, are these followers of Kuvera truly the slayers of your brother; the birth and death of every being, my child, has fate itself as its cause.

Verse 25 (bhagavata.4.11.25)

स एव विश्वं सृजति स एवावति हन्ति च । अथापि ह्यनहङ्कारान्नाज्यते गुणकर्मभिः ॥ 11.25 ॥

sa eva viśvaṁ sṛjati sa evāvati hanti ca athāpi hy anahaṅkārān nājyate guṇa-karmabhiḥ

He alone creates this universe, He alone sustains and He alone destroys it; and yet, being free of false ego, He is never bound by the modes or by action.

Verse 26 (bhagavata.4.11.26)

एष भूतानि भूतात्मा भूतेशो भूतभावनः । स्वशक्त्या मायया युक्तः सृजत्यत्ति च पाति च ॥ 11.26 ॥

eṣa bhūtāni bhūtātmā bhūteśo bhūta-bhāvanaḥ sva-śaktyā māyayā yuktaḥ sṛjaty atti ca pāti ca

He, the Self of all beings, their Lord and their sustainer, united with His own power called Maya, creates, consumes and protects all creatures.

Verse 27 (bhagavata.4.11.27)

तमेव मृत्युममृतं तात दैवं सर्वात्मनोपेहि जगत्परायणम् । यस्मै बलिं विश्वसृजो हरन्ति गावो यथा वै नसि दामयन्त्रिताः ॥ 11.27 ॥

tam eva mṛtyum amṛtaṁ tāta daivaṁ sarvātmanopehi jagat-parāyaṇam yasmai baliṁ viśva-sṛjo haranti gāvo yathā vai nasi dāma-yantritāḥ

Take refuge, my son, with your whole being in that very deity who is death yet also immortal, the final resort of this world — to whom the creators of the universe themselves bring offerings, as bulls, roped through the nose, are led by their masters.

Verse 28 (bhagavata.4.11.28)

यः पञ्चवर्षो जननीं त्वं विहाय मातुः सपत्न्या वचसा भिन्नमर्मा । वनं गतस्तपसा प्रत्यगक्ष- माराध्य लेभे मूर्ध्नि पदं त्रिलोक्याः ॥ 11.28 ॥

yaḥ pañca-varṣo jananīṁ tvaṁ vihāya mātuḥ sapatnyā vacasā bhinna-marmā vanaṁ gatas tapasā pratyag-akṣam ārādhya lebhe mūrdhni padaṁ tri-lokyāḥ

You, who at five years of age left your mother behind, your heart pierced by your stepmother's words, and went to the forest — through austerity you worshiped that unseen Lord and thereby attained the crown of the three worlds.

Verse 29 (bhagavata.4.11.29)

तमेनमङ्गात्मनि मुक्तविग्रहे व्यपाश्रितं निर्गुणमेकमक्षरम् । आत्मानमन्विच्छ विमुक्तमात्मदृग् यस्मिन्निदं भेदमसत्प्रतीयते ॥ 11.29 ॥

tam enam aṅgātmani mukta-vigrahe vyapāśritaṁ nirguṇam ekam akṣaram ātmānam anviccha vimuktam ātma-dṛg yasminn idaṁ bhedam asat pratīyate

Seek out that very Self, dwelling within you, free of form, beyond the modes, the one imperishable — for one who has seen the Self knows this apparent difference to be unreal.

Verse 30 (bhagavata.4.11.30)

त्वं प्रत्यगात्मनि तदा भगवत्यनन्त आनन्दमात्र उपपन्नसमस्तशक्तौ । भक्तिं विधाय परमां शनकैरविद्या- ग्रन्थिं विभेत्स्यसि ममाहमिति प्ररूढम् ॥ 11.30 ॥

tvaṁ pratyag-ātmani tadā bhagavaty ananta ānanda-mātra upapanna-samasta-śaktau bhaktiṁ vidhāya paramāṁ śanakair avidyā- granthiṁ vibhetsyasi mamāham iti prarūḍham

Then, having offered supreme devotion to that boundless Bhagavan, whose nature is pure bliss and in whom all powers reside, dwelling upon your own inner Self, you will gently untie the knot of ignorance rooted in "I" and "mine."

Verse 31 (bhagavata.4.11.31)

संयच्छ रोषं भद्रं ते प्रतीपं श्रेयसां परम् । श्रुतेन भूयसा राजन्नगदेन यथामयम् ॥ 11.31 ॥

saṁyaccha roṣaṁ bhadraṁ te pratīpaṁ śreyasāṁ param śrutena bhūyasā rājann agadena yathāmayam

Restrain your anger, may good befall you — it is the greatest obstacle to true welfare. Heed, O King, this counsel spoken at length, as one heeds medicine for illness.

Verse 32 (bhagavata.4.11.32)

येनोपसृष्टात्पुरुषाल्लोक उद्विजते भृशम् । न बुधस्तद्वशं गच्छेदिच्छन्नभयमात्मनः ॥ 11.32 ॥

yenopasṛṣṭāt puruṣāl loka udvijate bhṛśam na budhas tad-vaśaṁ gacched icchann abhayam ātmanaḥ

One who desires freedom from fear for himself should never fall under the sway of that anger by which others are struck with terror; the wise never submit to it.

Verse 33 (bhagavata.4.11.33)

हेलनं गिरिशभ्रातुर्धनदस्य त्वया कृतम् । यज्जघ्निवान् पुण्यजनान् भ्रातृघ्नानित्यमर्षितः ॥ 11.33 ॥

helanaṁ giriśa-bhrātur dhanadasya tvayā kṛtam yaj jaghnivān puṇya-janān bhrātṛ-ghnān ity amarṣitaḥ

You have offended Kuvera, the treasurer of the gods and brother of Girisha, by slaying, in your unrelenting anger, so many Guhyakas as though they were your brother's killers.

Verse 34 (bhagavata.4.11.34)

तं प्रसादय वत्साशु सन्नत्या प्रश्रयोक्तिभिः । न यावन्महतां तेजः कुलं नोऽभिभविष्यति ॥ 11.34 ॥

taṁ prasādaya vatsāśu sannatyā praśrayoktibhiḥ na yāvan mahatāṁ tejaḥ kulaṁ no ’bhibhaviṣyati

Pacify him quickly, my son, with humility and gentle words, before the power of the great should come to harm our own family.

Verse 35 (bhagavata.4.11.35)

एवं स्वायम्भुवः पौत्रमनुशास्य मनुर्ध्रुवम् । तेनाभिवन्दितः साकमृषिभिः स्वपुरं ययौ ॥ 11.35 ॥

evaṁ svāyambhuvaḥ pautram anuśāsya manur dhruvam tenābhivanditaḥ sākam ṛṣibhiḥ sva-puraṁ yayau

Thus having instructed his grandson Dhruva, Svayambhuva Manu, honored by him with obeisance, returned together with the sages to his own abode.