Śrīmad Bhāgavatam |Canto 4 Chapter 11
Svāyambhuva Manu Advises Dhruva Mahārāja to Stop Fighting
niśamya gadatām evam
ṛṣīṇāṁ dhanuṣi dhruvaḥ
sandadhe ’stram upaspṛśya
maitreyaḥ uvāca — the sage Maitreya continued to speak; niśamya — having heard; gadatām — the words; evam — thus; ṛṣīṇām — of the sages; dhanuṣi — upon his bow; dhruvaḥ — Dhruva Mahārāja; sandadhe — fixed; astram — an arrow; upaspṛśya — after touching water; yat — that which; nārāyaṇa — by Nārāyaṇa; nirmitam — was made.
Śrī Maitreya said: My dear Vidura, when Dhruva Mahārāja heard the encouraging words of the great sages, he performed the ācamana by touching water and then took up his arrow made by Lord Nārāyaṇa and fixed it upon his bow.
kṣipraṁ vineśur vidura
kleśā jñānodaye yathā
sandhīyamāne — while joining to his bow; etasmin — this nārāyaṇāstra; māyāḥ — the illusions; guhyaka-nirmitāḥ — created by the Yakṣas; kṣipram — very soon; vineśuḥ — were destroyed; vidura — O Vidura; kleśāḥ — illusory pains and pleasures; jñāna-udaye — upon the arising of knowledge; yathā — just as.
As soon as Dhruva Mahārāja joined the nārāyaṇāstra arrow to his bow, the illusion created by the Yakṣas was immediately vanquished, just as all material pains and pleasures are vanquished when one becomes fully cognizant of the self.
tasyārṣāstraṁ dhanuṣi prayuñjataḥ
viniḥsṛtā āviviśur dviṣad-balaṁ
yathā vanaṁ bhīma-ravāḥ śikhaṇḍinaḥ
tasya — while Dhruva; ārṣa-astram — the weapon given by Nārāyaṇa Ṛṣi; dhanuṣi — on his bow; prayuñjataḥ — fixed; suvarṇa-puṅkhāḥ — (arrows) with golden shafts; kalahaṁsa-vāsasaḥ — with feathers like the wings of a swan; viniḥsṛtāḥ — sprang out; āviviśuḥ — entered; dviṣat-balam — the soldiers of the enemy; yathā — just as; vanam — into a forest; bhīma-ravāḥ — making a tumultuous sound; śikhaṇḍinaḥ — peacocks.
Even as Dhruva Mahārāja fixed the weapon made by Nārāyaṇa Ṛṣi onto his bow, arrows with golden shafts and feathers like the wings of a swan flew out from it. They entered the enemy soldiers with a great hissing sound, just as peacocks enter a forest with tumultuous crowing.
tais tigma-dhāraiḥ pradhane śilī-mukhair
itas tataḥ puṇya-janā upadrutāḥ
tam abhyadhāvan kupitā udāyudhāḥ
suparṇam unnaddha-phaṇā ivāhayaḥ
taiḥ — by those; tigma-dhāraiḥ — which had a sharp point; pradhane — on the battlefield; śilī-mukhaiḥ — arrows; itaḥ tataḥ — here and there; puṇya-janāḥ — the Yakṣas; upadrutāḥ — being greatly agitated; tam — towards Dhruva Mahārāja; abhyadhāvan — rushed; kupitāḥ — being angry; udāyudhāḥ — with upraised weapons; suparṇam — towards Garuḍa; unnaddha-phaṇāḥ — with upraised hoods; iva — like; ahayaḥ — serpents.
Those sharp arrows dismayed the enemy soldiers, who became almost unconscious, but various Yakṣas on the battlefield, in a rage against Dhruva Mahārāja, somehow or other collected their weapons and attacked. Just as serpents agitated by Garuḍa rush towards Garuḍa with upraised hoods, all the Yakṣa soldiers prepared to overcome Dhruva Mahārāja with their upraised weapons.
sa tān pṛṣatkair abhidhāvato mṛdhe
nināya lokaṁ param arka-maṇḍalaṁ
vrajanti nirbhidya yam ūrdhva-retasaḥ
saḥ — he (Dhruva Mahārāja); tān — all the Yakṣas; pṛṣatkaiḥ — by his arrows; abhidhāvataḥ — coming forward; mṛdhe — in the battlefield; nikṛtta — being separated; bāhu — arms; ūru — thighs; śiraḥ-dhara — necks; udarān — and bellies; nināya — delivered; lokam — to the planet; param — supreme; arka-maṇḍalam — the sun globe; vrajanti — go; nirbhidya — piercing; yam — to which; ūrdhva-retasaḥ — those who do not discharge semen at any time.
When Dhruva Mahārāja saw the Yakṣas coming forward, he immediately took his arrows and cut the enemies to pieces. Separating their arms, legs, heads and bellies from their bodies, he delivered the Yakṣas to the planetary system which is situated above the sun globe and which is attainable only by first-class brahmacārīs, who have never discharged their semen.
tān hanyamānān abhivīkṣya guhyakān
anāgasaś citra-rathena bhūriśaḥ
auttānapādiṁ kṛpayā pitāmaho
manur jagādopagataḥ saharṣibhiḥ
tān — those Yakṣas; hanyamānān — being killed; abhivīkṣya — seeing; guhyakān — the Yakṣas; anāgasaḥ — offenseless; citra-rathena — by Dhruva Mahārāja, who had a beautiful chariot; bhūriśaḥ — greatly; auttānapādim — unto the son of Uttānapāda; kṛpayā — out of mercy; pitā-mahaḥ — the grandfather; manuḥ — Svāyambhuva Manu; jagāda — gave instructions; upagataḥ — approached; saha-ṛṣibhiḥ — with great sages.
When Svāyambhuva Manu saw that his grandson Dhruva Mahārāja was killing so many of the Yakṣas who were not actually offenders, out of his great compassion he approached Dhruva with great sages to give him good instruction.
yena puṇya-janān etān
avadhīs tvam anāgasaḥ
manuḥ uvāca — Manu said; alam — enough; vatsa — my dear boy; atiroṣeṇa — with excessive anger; tamaḥ-dvāreṇa — the path of ignorance; pāpmanā — sinful; yena — by which; puṇya-janān — the Yakṣas; etān — all these; avadhīḥ — you have killed; tvam — you; anāgasaḥ — offenseless.
Lord Manu said: My dear son, please stop. It is not good to become unnecessarily angry — it is the path to hellish life. Now you are going beyond the limit by killing Yakṣas who are actually not offenders.
vadho yad upadevānām
ārabdhas te ’kṛtainasām
na — not; asmat-kula — our family; ucitam — befitting; tāta — my dear son; karma — action; etat — this; sat — by authorities on religion; vigarhitam — forbidden; vadhaḥ — the killing; yat — which; upadevānām — of the Yakṣas; ārabdhaḥ — was undertaken; te — by you; akṛta-enasām — of those who are sinless.
My dear son, the killing of the sinless Yakṣas which you have undertaken is not at all approved by authorities, and it does not befit our family, which is supposed to know the laws of religion and irreligion.
prasaṅgād bahavo hatāḥ
nanu — certainly; ekasya — of one (Yakṣa); aparādhena — with the offense; prasaṅgāt — because of their association; bahavaḥ — many; hatāḥ — have been killed; bhrātuḥ — of your brother; vadha — by the death; abhitaptena — being aggrieved; tvayā — by you; aṅga — my dear son; bhrātṛ-vatsala — affectionate to your brother.
My dear son, it has been proved that you are very much affectionate towards your brother and are greatly aggrieved at his being killed by the Yakṣas, but just consider: for one Yakṣa’s offense, you have killed many others, who are innocent.
nāyaṁ mārgo hi sādhūnāṁ
yad ātmānaṁ parāg gṛhya
na — never; ayam — this; mārgaḥ — path; hi — certainly; sādhūnām — of honest persons; hṛṣīkeśa — of the Supreme Personality of Godhead; anuvartinām — following the path; yat — which; ātmānam — self; parāk — the body; gṛhya — thinking to be; paśu-vat — like animals; bhūta — of living entities; vaiśasam — killing.
One should not accept the body as the self and thus, like the animals, kill the bodies of others. This is especially forbidden by saintly persons, who follow the path of devotional service to the Supreme Personality of Godhead.
bhūtāvāsaṁ hariṁ bhavān
viṣṇos tat paramaṁ padam
sarva-bhūta — in all living entities; ātma — upon the Supersoul; bhāvena — with meditation; bhūta — of all existence; āvāsam — the abode; harim — Lord Hari; bhavān — you; ārādhya — by worshiping; āpa — have achieved; durārādhyam — very difficult to propitiate; viṣṇoḥ — of Lord Viṣṇu; tat — that; paramam — supreme; padam — situation.
It is very difficult to achieve the spiritual abode of Hari, in the Vaikuṇṭha planets, but you are so fortunate that you are already destined to go to that abode by worshiping Him as the supreme abode of all living entities.
sa tvaṁ harer anudhyātas
tat-puṁsām api sammataḥ
kathaṁ tv avadyaṁ kṛtavān
anuśikṣan satāṁ vratam
saḥ — that person; tvam — you; hareḥ — by the Supreme Lord; anudhyātaḥ — being always remembered; tat — His; puṁsām — by the devotees; api — also; sammataḥ — esteemed; katham — why; tu — then; avadyam — abominable (act); kṛtavān — you have undertaken; anuśikṣan — setting the example; satām — of saintly persons; vratam — a vow.
Because you are a pure devotee of the Lord, the Lord is always thinking of you, and you are also recognized by all His confidential devotees. Your life is meant for exemplary behavior. I am therefore surprised — why have you undertaken such an abominable task?
samatvena ca sarvātmā
titikṣayā — by tolerance; karuṇayā — by mercy; maitryā — by friendship; ca — also; akhila — universal; jantuṣu — unto the living entities; samatvena — by equilibrium; ca — also; sarva-ātmā — the Supersoul; bhagavān — the Personality of Godhead; samprasīdati — becomes very satisfied.
The Lord is very satisfied with His devotee when the devotee greets other people with tolerance, mercy, friendship and equality.
puruṣaḥ prākṛtair guṇaiḥ
brahma nirvāṇam ṛcchati
samprasanne — upon satisfaction; bhagavati — of the Supreme Personality of Godhead; puruṣaḥ — a person; prākṛtaiḥ — from the material; guṇaiḥ — modes of nature; vimuktaḥ — being liberated; jīva-nirmuktaḥ — freed from the subtle body also; brahma — unlimited; nirvāṇam — spiritual bliss; ṛcchati — achieves.
One who actually satisfies the Supreme Personality of Godhead during one’s lifetime becomes liberated from the gross and subtle material conditions. Thus being freed from all material modes of nature, he achieves unlimited spiritual bliss.
bhūtaiḥ pañcabhir ārabdhair
yoṣit puruṣa eva hi
tayor vyavāyāt sambhūtir
bhūtaiḥ — by the material elements; pañcabhiḥ — five; ārabdhaiḥ — developed; yoṣit — woman; puruṣaḥ — man; eva — just so; hi — certainly; tayoḥ — of them; vyavāyāt — by sexual life; sambhūtiḥ — the further creation; yoṣit — of women; puruṣayoḥ — and of men; iha — in this material world.
The creation of the material world begins with the five elements, and thus everything, including the body of a man or a woman, is created of these elements. By the sexual life of man and woman, the number of men and women in this material world is further increased.
evaṁ pravartate sargaḥ
sthitiḥ saṁyama eva ca
evam — thus; pravartate — occurs; sargaḥ — creation; sthitiḥ — maintenance; saṁyamaḥ — annihilation; eva — certainly; ca — and; guṇa — of the modes; vyatikarāt — by interaction; rājan — O King; māyayā — by the illusory energy; parama-ātmanaḥ — of the Supreme Personality of Godhead.
Manu continued: My dear King Dhruva, it is simply by the illusory material energy of the Supreme Personality of Godhead and by the interaction of the three modes of material nature that creation, maintenance and annihilation take place.
vyaktāvyaktam idaṁ viśvaṁ
yatra bhramati lohavat
nimitta-mātram — remote cause; tatra — then; āsīt — was; nirguṇaḥ — uncontaminated; puruṣa-ṛṣabhaḥ — the Supreme Person; vyakta — manifested; avyaktam — unmanifested; idam — this; viśvam — world; yatra — where; bhramati — moves; loha-vat — like iron.
My dear Dhruva, the Supreme Personality of Godhead is uncontaminated by the material modes of nature. He is the remote cause of the creation of this material cosmic manifestation. When He gives the impetus, many other causes and effects are produced, and thus the whole universe moves, just as iron moves by the integrated force of a magnet.
sa khalv idaṁ bhagavān kāla-śaktyā
karoty akartaiva nihanty ahantā
ceṣṭā vibhūmnaḥ khalu durvibhāvyā
saḥ — the; khalu — however; idam — this (universe); bhagavān — the Personality of Godhead; kāla — of time; śaktyā — by the force; guṇa-pravāheṇa — by the interaction of the modes of nature; vibhakta — divided; vīryaḥ — (whose) potencies; karoti — acts upon; akartā — the nondoer; eva — although; nihanti — kills; ahantā — nonkiller; ceṣṭā — the energy; vibhūmnaḥ — of the Lord; khalu — certainly; durvibhāvyā — inconceivable.
The Supreme Personality of Godhead, by His inconceivable supreme energy, time, causes the interaction of the three modes of material nature, and thus varieties of energy become manifest. It appears that He is acting, but He is not the actor. He is killing, but He is not the killer. Thus it is understood that only by His inconceivable power is everything happening.
so ’nanto ’nta-karaḥ kālo
’nādir ādi-kṛd avyayaḥ
janaṁ janena janayan
saḥ — He; anantaḥ — infinite; anta-karaḥ — annihilator; kālaḥ — time; anādiḥ — without beginning; ādi-kṛt — beginning of everything; avyayaḥ — without decrease; janam — living entities; janena — by living entities; janayan — causing to be born; mārayan — killing; mṛtyunā — by death; antakam — killers.
My dear Dhruva, the Supreme Personality of Godhead is ever existing, but in the form of time He is the killer of everything. He has no beginning, although He is the beginning of everything, nor is He ever exhaustible, although everything is exhausted in due course of time. The living entities are created through the agency of the father and killed through the agency of death, but He is perpetually free of birth and death.
na vai sva-pakṣo ’sya vipakṣa eva vā
parasya mṛtyor viśataḥ samaṁ prajāḥ
taṁ dhāvamānam anudhāvanty anīśā
yathā rajāṁsy anilaṁ bhūta-saṅghāḥ
na — not; vai — however; sva-pakṣaḥ — ally; asya — of the Supreme Personality of Godhead; vipakṣaḥ — enemy; eva — certainly; vā — or; parasya — of the Supreme; mṛtyoḥ — in the form of time; viśataḥ — entering; samam — equally; prajāḥ — living entities; tam — Him; dhāvamānam — moving; anudhāvanti — follow behind; anīśāḥ — dependent living entities; yathā — as; rajāṁsi — particles of dust; anilam — the wind; bhūta-saṅghāḥ — other material elements.
The Supreme Personality of Godhead, in His feature of eternal time, is present in the material world and is neutral towards everyone. No one is His ally, and no one is His enemy. Within the jurisdiction of the time element, everyone enjoys or suffers the result of his own karma, or fruitive activities. As, when the wind blows, small particles of dust fly in the air, so, according to one’s particular karma, one suffers or enjoys material life.
āyuṣo ’pacayaṁ jantos
ubhābhyāṁ rahitaḥ sva-stho
duḥsthasya vidadhāty asau
āyuṣaḥ — of duration of life; apacayam — diminution; jantoḥ — of the living entities; tathā — similarly; eva — also; upacayam — increase; vibhuḥ — the Supreme Personality of Godhead; ubhābhyām — from both of them; rahitaḥ — free; sva-sthaḥ — always situated in His transcendental position; duḥsthasya — of the living entities under the laws of karma; vidadhāti — awards; asau — He.
The Supreme Personality of Godhead, Viṣṇu, is all-powerful, and He awards the results of one’s fruitive activities. Thus, although one living entity’s duration of life is very small whereas that of another is very great, He is always in His transcendental position, and there is no question of lessening or increasing His duration of life.
kecit karma vadanty enaṁ
svabhāvam apare nṛpa
eke kālaṁ pare daivaṁ
puṁsaḥ kāmam utāpare
kecit — some; karma — fruitive activities; vadanti — explain; enam — that; svabhāvam — nature; apare — others; nṛpa — my dear King Dhruva; eke — some; kālam — time; pare — others; daivam — fate; puṁsaḥ — of the living entity; kāmam — desire; uta — also; apare — others.
The differentiation among varieties of life and their suffering and enjoyment is explained by some to be the result of karma. Others say it is due to nature, others due to time, others due to fate, and still others say that it is due to desire.
na vai cikīrṣitaṁ tāta
ko vedātha sva-sambhavam
avyaktasya — of the unmanifested; aprameyasya — of the Transcendence; nānā — various; śakti — energies; udayasya — of Him who gives rise to; ca — also; na — never; vai — certainly; cikīrṣitam — the plan; tāta — my dear boy; kaḥ — who; veda — can know; atha — therefore; sva — own; sambhavam — origin.
The Absolute Truth, Transcendence, is never subject to the understanding of imperfect sensory endeavor, nor is He subject to direct experience. He is the master of varieties of energies, like the full material energy, and no one can understand His plans or actions; therefore it should be concluded that although He is the original cause of all causes, no one can know Him by mental speculation.
na caite putraka bhrātur
puṁso daivaṁ hi kāraṇam
na — never; ca — also; ete — all these; putraka — my dear son; bhrātuḥ — of your brother; hantāraḥ — killers; dhanada — of Kuvera; anugāḥ — followers; visarga — of birth; ādānayoḥ — of death; tāta — my dear son; puṁsaḥ — of a living entity; daivam — the Supreme; hi — certainly; kāraṇam — the cause.
My dear son, those Yakṣas, who are descendants of Kuvera, are not actually the killers of your brother; the birth and death of every living entity are caused by the Supreme, who is certainly the cause of all causes.
sa eva viśvaṁ sṛjati
sa evāvati hanti ca
athāpi hy anahaṅkārān
saḥ — He; eva — certainly; viśvam — the universe; sṛjati — creates; saḥ — He; eva — certainly; avati — maintains; hanti — annihilates; ca — also; atha api — moreover; hi — certainly; anahaṅkārāt — from being without ego; na — not; ajyate — becomes entangled; guṇa — by the modes of material nature; karmabhiḥ — by activities.
The Supreme Personality of Godhead creates this material world, maintains it, and annihilates it in due course of time, but because He is transcendental to such activities, He is never affected by ego in such action or by the modes of material nature.
eṣa bhūtāni bhūtātmā
sva-śaktyā māyayā yuktaḥ
sṛjaty atti ca pāti ca
eṣaḥ — this; bhūtāni — all created beings; bhūta-ātmā — the Supersoul of all living entities; bhūta-īśaḥ — the controller of everyone; bhūta-bhāvanaḥ — the maintainer of everyone; sva-śaktyā — through His energy; māyayā — the external energy; yuktaḥ — through such agency; sṛjati — creates; atti — annihilates; ca — and; pāti — maintains; ca — and.
The Supreme Personality of Godhead is the Supersoul of all living entities. He is the controller and maintainer of everyone; through the agency of His external energy, He creates, maintains and annihilates everyone.
tam eva mṛtyum amṛtaṁ tāta daivaṁ
yasmai baliṁ viśva-sṛjo haranti
gāvo yathā vai nasi dāma-yantritāḥ
tam — unto Him; eva — certainly; mṛtyum — death; amṛtam — immortality; tāta — my dear son; daivam — the Supreme; sarva-ātmanā — in all respects; upehi — surrender; jagat — of the world; parāyaṇam — ultimate goal; yasmai — unto whom; balim — offerings; viśva-sṛjaḥ — all the demigods like Brahmā; haranti — bear; gāvaḥ — bulls; yathā — as; vai — without fail; nasi — in the nose; dāma — by a rope; yantritāḥ — controlled.
My dear boy Dhruva, please surrender unto the Supreme Personality of Godhead, who is the ultimate goal of the progress of the world. Everyone, including the demigods headed by Lord Brahmā, is working under His control, just as a bull, prompted by a rope in its nose, is controlled by its owner.
yaḥ pañca-varṣo jananīṁ tvaṁ vihāya
mātuḥ sapatnyā vacasā bhinna-marmā
vanaṁ gatas tapasā pratyag-akṣam
ārādhya lebhe mūrdhni padaṁ tri-lokyāḥ
yaḥ — one who; pañca-varṣaḥ — five years old; jananīm — mother; tvam — you; vihāya — leaving aside; mātuḥ — of the mother; sa-patnyāḥ — of the co-wife; vacasā — by the words; bhinna-marmā — aggrieved at heart; vanam — to the forest; gataḥ — went; tapasā — by austerity; pratyak-akṣam — the Supreme Lord; ārādhya — worshiping; lebhe — achieved; mūrdhni — on the top; padam — the position; tri-lokyāḥ — of the three worlds.
My dear Dhruva, at the age of only five years you were very grievously afflicted by the words of your mother’s co-wife, and you very boldly gave up the protection of your mother and went to the forest to engage in the yogic process for realization of the Supreme Personality of Godhead. As a result of this you have already achieved the topmost position in all the three worlds.
tam enam aṅgātmani mukta-vigrahe
vyapāśritaṁ nirguṇam ekam akṣaram
ātmānam anviccha vimuktam ātma-dṛg
yasminn idaṁ bhedam asat pratīyate
tam — Him; enam — that; aṅga — my dear Dhruva; ātmani — in the mind; mukta-vigrahe — free from anger; vyapāśritam — situated; nirguṇam — transcendental; ekam — one; akṣaram — the infallible Brahman; ātmānam — the self; anviccha — try to find out; vimuktam — uncontaminated; ātma-dṛk — facing towards the Supersoul; yasmin — in which; idam — this; bhedam — differentiation; asat — unreal; pratīyate — appears to be.
Therefore, my dear Dhruva, please turn your attention to the Supreme Person, who is the infallible Brahman. Face the Supreme Personality of Godhead in your original position, and thus, by self-realization, you will find this material differentiation to be merely flickering.
tvaṁ pratyag-ātmani tadā bhagavaty ananta
bhaktiṁ vidhāya paramāṁ śanakair avidyā-
granthiṁ vibhetsyasi mamāham iti prarūḍham
tvam — you; pratyak-ātmani — unto the Supersoul; tadā — at that time; bhagavati — unto the Supreme Personality of Godhead; anante — who is unlimited; ānanda-mātre — the reservoir of all pleasure; upapanna — possessed of; samasta — all; śaktau — potencies; bhaktim — devotional service; vidhāya — by rendering; paramām — supreme; śanakaiḥ — very soon; avidyā — of illusion; granthim — the knot; vibhetsyasi — you will undo; mama — my; aham — I; iti — thus; prarūḍham — firmly fixed.
Thus regaining your natural position and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in all living entities as the Supersoul, you will very soon forget the illusory understanding of “I” and “my.”
saṁyaccha roṣaṁ bhadraṁ te
pratīpaṁ śreyasāṁ param
śrutena bhūyasā rājann
saṁyaccha — just control; roṣam — anger; bhadram — all good fortune; te — to you; pratīpam — enemy; śreyasām — of all goodness; param — the foremost; śrutena — by hearing; bhūyasā — constantly; rājan — my dear King; agadena — by medicinal treatment; yathā — as; āmayam — disease.
My dear King, just consider what I have said to you, which will act as medicinal treatment upon disease. Control your anger, for anger is the foremost enemy on the path of spiritual realization. I wish all good fortune for you. Please follow my instructions.
loka udvijate bhṛśam
na budhas tad-vaśaṁ gacched
icchann abhayam ātmanaḥ
yena — by which; upasṛṣṭāt — being overwhelmed; puruṣāt — by the person; lokaḥ — everyone; udvijate — becomes terrified; bhṛśam — greatly; na — never; budhaḥ — a learned person; tat — of anger; vaśam — under the control; gacchet — should go; icchan — desiring; abhayam — fearlessness, liberation; ātmanaḥ — of the self.
A person who desires liberation from this material world should not fall under the control of anger because when bewildered by anger one becomes a source of dread for all others.
dhanadasya tvayā kṛtam
yaj jaghnivān puṇya-janān
bhrātṛ-ghnān ity amarṣitaḥ
helanam — disrespectful behavior; giriśa — of Lord Śiva; bhrātuḥ — the brother; dhanadasya — to Kuvera; tvayā — by you; kṛtam — was performed; yat — because; jaghnivān — you have killed; puṇya-janān — the Yakṣas; bhrātṛ — of your brother; ghnān — killers; iti — thus (thinking); amarṣitaḥ — angry.
My dear Dhruva, you thought that the Yakṣas killed your brother, and therefore you have killed great numbers of them. But by this action you have agitated the mind of Lord Śiva’s brother Kuvera, who is the treasurer of the demigods. Please note that your actions have been very disrespectful to Kuvera and Lord Śiva.
taṁ prasādaya vatsāśu
na yāvan mahatāṁ tejaḥ
kulaṁ no ’bhibhaviṣyati
tam — him; prasādaya — pacify; vatsa — my son; āśu — immediately; sannatyā — by offering obeisances; praśrayā — by respectful behavior; uktibhiḥ — by gentle words; na yāvat — before; mahatām — of great personalities; tejaḥ — wrath; kulam — family; naḥ — our; abhibhaviṣyati — will affect.
For this reason, my son, you should immediately pacify Kuvera with gentle words and prayers, and thus his wrath may not affect our family.
evaṁ svāyambhuvaḥ pautram
anuśāsya manur dhruvam
ṛṣibhiḥ sva-puraṁ yayau
evam — thus; svāyambhuvaḥ — Lord Svāyambhuva Manu; pautram — to his grandson; anuśāsya — after giving instruction; manuḥ — Lord Manu; dhruvam — to Dhruva Mahārāja; tena — by him; abhivanditaḥ — being offered obeisances to; sākam — together; ṛṣibhiḥ — with the sages; sva-puram — to his own abode; yayau — went.
Thus Svāyambhuva Manu, after giving instruction to Dhruva Mahārāja, his grandson, received respectful obeisances from him. Then Lord Manu and the great sages went back to their respective homes.