% Text title            : Dhruvastuti from Vishnu Purana 1\.12
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% Transliterated by     : Vishwas Bhide
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% Description/comments  : Vishnu Purana Khanda 1 Adhyaya 12 Shlokas 51-74.  There is another dhruvastuti from Shrimad Bhagavatam as Garudadhvajastotram
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\engtitle{.. Dhruvastuti from Vishnupurana ..}##
\itxtitle{.. dhruvastutiH viShNupurANAntargatA ..}##\endtitles ##
parAshara uvAcha \-
bhagavAnapi sarvAtmA tanmayatvena toShitaH |
gatvA dhruvamuvAchedaM chaturbhujavapurhariH || 41||
shrIbhagavAn uvAcha
auttAnapAde bhadraM te tapasA paritoShitaH |
varado.ahamanuprApto varaM varaya suvrata || 42||
bAhyArthanirapekShaM te mayi chittaM yadAhitam |
tuShTo.ahaM bhavatastena tadgvR^iNIShva varaM param || 43||
parAshara uvAcha \-
shrutvetthaM gaditaM tasya devadevasya bAlakaH |
unmIlitAkSho dadR^ishe dhyAnadR^iShTaM hariM puraH || 44||
sha~NgkhachakragadAshAr~NgavarAsidharamachyutam |
kirITinaM samAlokya jagAma shirasA mahIm || 45||
romA~nchitA~NggaH sahasA sAdhvasaM paramaM gataH |
stavAya devadevasya sa chakre mAnasaM dhruvaH || 46||
kiM vadAmi stutAvasya kenoktenAsya saMstutiH |
ityAkulamatirdevaM tameva sharaNaM yayau || 47||
dhruva uvAcha \-
bhagavanyadi me toShaM tapasA paramaM gataH |
stotuM tadahamichChAmi varamenaM prayachCha me || 48||
(brahmAdyairvedavedaj~nairj~nAyate yasya no gatiH |
taM tvAM kathamahaM deva stotuM shaknomi bAlakaH ||
tvadbhaktipravaNaM hyetatparameshvara me manaH |
stotuM pravR^ittaM tvatpAdau tatra praj~nAM prayachCha me ||)

parAshara uvAcha \-
sha~NkhaprAntena govindastaM pasparsha kR^itA~njalim |
uttAnapAdatanayaM dvijavarya jagatpatiH || 49||
atha prasannavadanaH tatkShaNAnnR^ipanandanaH |
tuShTAva praNato bhUtvA bhUtadhAtAramachyutam || 50||

## The main dhruvastuti starts here ##
dhruva uvAcha \-
bhUmirApo.analo vAyuH khaM mano buddhireva cha |
bhUtAdirAdiprakR^itiryasya rUpaM nato.asmi tam || 51||
shuddhaH sUkShmo.akhilavyApI pradhAnAtparataH pumAn |
yasya rUpaM namastasmai puruShAya guNAshine || 52||
bhUrAdInAM samastAnAM gandhAdInAM cha shAshvataH |
bud.hdhyAdInAM pradhAnasya puruShasya cha yaH paraH || 53||
taM brahmabhUtamAtmAnamasheShajagataH patim |
prapadye sharaNaM shuddhaM tvad.hrUpaM parameshvara || 54||
bR^ihattvAd.hbR^iMhaNatvAchcha yad.hrUpaM brahmasa.nj~nitam |
tasmai namaste sarvAtmanyogichintyAvikAriNe || 55||
sahasrashIrShA puruShaH sahasrAkShaH sahasrapAt |
sarvavyApI bhuvaH sparshAdatyatiShThaddashA~Ngulam || 56||
yadbhUtaM yachcha vai bhavyaM puruShottama tadbhavAn |
tvatto virAT svarAT samrAT tvattashchApyadhipUruShaH || 57||
atyarichyata so.adhashcha tiryagUrdhvaM cha vai bhuvaH |
tvatto vishvamidaM jAtaM tvatto bhUtabhaviShyatI || 58||
tvad.hrUpadhAriNashchAntaH sarvabhUtamidaM jagat |
tvatto yaj~naH sarvahutaH pR^iShadAjyaM pashurdvidhA || 59||
tvatta R^icho.atha sAmAni tvattashChandAMsi jaj~nire |
tvatto yajUMShyajAyanta tvatto.ashvAshchaikato dataH || 60||
gAvastvattaH samudbhUtAstvatto.ajA avayo mR^igAH |
tvanmukhAdbrAhmaNAstvatto bAhoH kShatramajAyata || 61||
vaishyAstavorujAH shUdrAstava padbhyAM samudgatAH |
akShNoH sUryo.anilaH prANAchchandramA manasastava || 62||
prANo.antaHsuShirAjjAto mukhAdagnirajAyata |
nAbhito gaganaM dyaushcha shirasaH samavartata || 63||
dishaH shrotrAtkShitiH padbhyAM tvattaH sarvamabhUdidam || 64||
nyagrodhaH sumahAnalpe yathA bIje vyavasthitaH |
saMyame vishvamakhilaM bIjabhUte tathA tvayi || 65||
bIjAda~NkurasambhUto nyagrodhaH sa samuchChritaH |
vistAraM cha yathA yAti tvattaH sR^iShTau tathA jagat || 66||
yathA hi kadalI nAnyA tvakpatrAdapi dR^ishyate |
evaM vishvasya nAnyastvaM tvatsthAyIshvara dR^ishyate || 67||
hlAdinI sandhinI saMvittvayyekA sarvasaMsthitau |
hlAdatApakarI mishrA tvayi no guNavarjite || 68||
pR^ithagbhUtaikabhUtAya bhUtabhUtAya te namaH |
prabhUtabhUtabhUtAya tubhyaM bhUtAtmane namaH || 69||
vyaktaM pradhAnapuruShau virAT samrAT svarAT tathA |
vibhAvyate.antaHkaraNe puruSheShvakShayo bhavAn || 70||
sarvasmin sarvabhUtastvaM sarvaH sarvasvarUpadhR^ik |
sarvaM tvattastatashcha tvaM namaH sarvAtmane.astu te || 71||
sarvAtmako.asi sarvesha sarvabhUtasthito yataH |
kathayAmi tataH kiM te sarvaM vetsi hR^idi sthitam || 72||
sarvAtmansarvabhUtesha sarvasattvasamudbhava |
sarvabhUto bhavAnvetti sarvasattvamanoratham || 73||
yo me manoratho nAtha saphalaH sa tvayA kR^itaH |
tapashcha taptaM saphalaM yaddR^iShTo.asi jagatpate || 74||
shrIbhagavAn uvAcha \-
tapasastatphalaM prAptaM yaddR^iShTo.ahaM tvayA dhruva |
maddarshanaM hi viphalaM rAjaputra na jAyate || 75||
varaM varaya tasmAttvaM yathAbhimatamAtmanaH |
sarvaM sampadyate puMsAM mayi dR^iShTipathaM gate || 76||
dhruva uvAcha \-
bhagavansarvabhUtesha sarvasyAste bhavAn hR^idi |
kimaj~nAtaM tava svAminmanasA yanmayepsitam || 77||
tathApi tubhyaM devesha kathayiShyAmi yanmayA |
prArthyate durvinItena hR^idayenAtidurlabham || 78||
kiM vA sarvajagatsraShTaH prasanne tvayi durlabham |
tvatprasAdaphalaM bhu~Nkte trailokyaM maghavAnapi || 79||
naitad.hrAjAsanaM yogyamajAtasya mamodarAt |
iti garvAdavochanmAM sapatnI mAturuchchakaiH || 80||
AdhArabhUtaM jagataH sarveShAmuttamottamam |
prArthayAmi prabho sthAnaM tvatprasAdAdato.avyayam || 81||
shrIbhagavAn uvAcha \-
yattvayA prArthitaM sthAnametatprApsyati vai bhavAn |
tvayAhaM toShitaH pUrvamanyajanmani bAlaka || 82||
tvamAsIrbrAhmaNaH pUrvaM mayyekAgramatiH sadA |
mAtApitroshcha shushrUShurnijadharmAnupAlakaH || 83||
kAlena gachChatA mitraM rAjaputrastavAbhavat |
yauvane.akhilabhogADhyo darshanIyojjvalAkR^itiH || 84||
tatsa~NgAttasya tAmR^iddhimavalokyAtidurlabhAm |
bhaveyaM rAjaputro.ahamiti vA~nChA tvayA kR^itA || 85||
tato yathAbhilaShitA prAptA te rAjaputratA |
uttAnapAdasya gR^ihe jAto.asi dhruva durlabhe || 86||
anyeShAM tadvaraM sthAnaM kule svAyambhuvasya yat || 87||
tasyaitadaparaM bAla yenAhaM paritoShitaH |
mAmArAdhya naro muktimavApnotyavilambitam || 88||
mayyarpitamanA bAla kimu svargAdikaM padam || 89||
trailokyAdadhike sthAne sarvatArAgrahAshrayaH |
bhaviShyati na sandeho matprasAdAdbhavAndhruva || 90||
sUryAtsomAttathA bhaumAtsomaputrAdbR^ihaspateH |
sitArkatanayAdInAM sarvarkShANAM tathA dhruva || 91||
saptarShINAmasheShANAM ye cha vaimAnikAH surAH |
sarveShAmupari sthAnaM tava dattaM mayA dhruva || 92||
kechichchaturyugaM yAvatkechinmanvantaraM surAH |
tiShThanti bhavato dattA mayA vai kalpasaMsthitiH || 93||
sunItirapi te mAtA tvadAsannAtinirmalA |
vimAne tArakA bhUtvA tAvatkAlaM nivatsyati || 94||
ye cha tvAM mAnavAH prAtaH sAyaM cha susamAhitAH |
kIrtayiShyanti teShAM cha mahat puNyaM bhaviShyati || 95||
parAshara uvAcha \-
evaM pUrvaM jagannAthAddevadevAjjanArdanAt |
varaM prApya dhruvaM sthAnamadhyAste sa mahAmate || 96||
svayaM shushrUShaNArdharmyAnmAtApitroshcha vai tathA |
dvAdashAkSharamAhAtmyAttapasashcha prabhAvataH || 97||
tasyAbhimAnamR^iddhiM cha mahimAnaM nirIkShya cha |
devAsurANAmAchAryaH shlokamatroshanA jagau || 98||
aho.asya tapaso vIryamaho.asya tapasaH phalam |
yadenaM purataH kR^itvA dhruvaM saptarShayaH sthitAH || 99||
dhruvasya jananI cheyaM sunItirnAma sUnR^itA |
asyAshcha mahimAnaM kaH shakto varNayituM bhuvi || 100||
trailokyAshrayatAM prAptaM paraM sthAnaM sthirAyati |
sthAnaM prAptA paraM kR^itvA yA kukShivivare dhruvam || 101||
yashchaitatkIrtayennityaM dhruvasyArohaNaM divi |
sarvapApavinirmuktaH svargaloke mahIyate || 102||
sthAnabhraMshaM na chApnoti divi vA yadi vA bhuvi |
sarvakalyANasaMyukto dIrghakAlaM cha jIvati || 103||

iti shrIviShNupurANe prathameM.ashe dvAdasho.adhyAyAntargatA
dhruvastutiH samAptA |

##
Dhruvastuti from verses 51-74.  The rest gives background and
subsequent story.

From  Vishnupuranam by Manmatha Nath Dutt (Ed.) 1896.

Parasara said : -
Great God, who is all things, being pleased with Dhruva's
whole-minded devotedness to him, assuming his shape with
four arms, approached him and said, - ``May good betide
thee, O son of Uttanapada! I am pleased with thy devout
exercises. I have come here to confer boons on thee - do
thou beg one, O thou of firm vows. Withdrawing thy mind
from external objects while thou hast dedicated it to me
alone - I am greatly pleased with thee; do thou therefore beg
of me an excellent boon.' Parasara said -``Hearing the
words of that great God, the boy opened his eyes and beheld
before him that Hari whom he had seen in his meditation.
And beholding him with the conch, the discus, the mace, the
bow and the scimitar in hand and crowned with a diadem,
he bowed his head down to the earth. With his hair
standing erect and being greatly stricken with fear, Dhruva
addressed himself for worshipping that great God. Reflecting
how he could offer thanks unto him, and what he could
say in his praise, he was greatly perplexed with anxiety and
then at last had recourse to that deity. Dhruva said, - ``O great
God if thou art greatly pleased with my devout exercise, do
thou confer upon me this boon, that I may praise thee
whenever I wish. O god, I am a boy, how shall I be able to
sing thy glory, whom even the great sages like Brahma,
conversant with Vedas, have not been able to know sufficiently.
My heart is filled with devotion to thee, O lord, do thou
grant me the understanding of placing my praises at thy
feet.'' Parasara said, - ``O foremost of twicd-born ones,
the lord of the earth Govinda touched with the tip of his
conch, the son of Uttanapada standing with jollied palms.
And greatly pleased, that prince, bending low his head,
praised that undecaying protector of living beings.'' 

(The main hymn) 
Dhruva said, -``I bow unto Him whose
forms are earth, water, fire, air, ether, mind,
intellect, the first element, primaeval nature,
and the pure, subtle-all, pervading soul that excels nature.
Salutation unto that Purusha who is devoid of qualities,
pure, subtle, extending all over the earth, and who is separate
from Prakriti; who is supreme over all elements, all objects
of sense, intellect and who is separate even from Purusha.
I seek refuge unto him, who is one with Brahma, who is the
soul of the whole universe, pure, and who is the foremost of
all gods. Salutation unto that form of thine, O thou the
soul of all things, which is designated as Brahma by virtue of
his pervading and maintaining the whole Universe, which
is unchangeable and meditated upon by the sages. Thou
art the great god pervading the whole universe with a
thousand heads, a thousand eyes, a thousand feet and who
passes ten inches beyond its contact (with the universe -
meaning who is not restricted by its boundaries). Thou art that
excellent Purusha- whatever has been and whatever is to
be. Thou art the progenitor of Virat, Swarat, Samrat,
and Adipurusha. The lower and upper and middle parts of
the earth are not without thee - the whole universe is from
thee- whatever has been and whatever shall be. The whole
universe is thy form and exists in thee. 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 Sama Veda, the metres of the Vedas and the Yajur
Veda have sprung. Horses and cows having teeth in one
jaw only have been created by thee and as well as goats,
sheep and deer. Brahmanas originated from thy mouth;
warriors from thy arms; Vaisyas from thy thighs and Sudras
from thy feet. From thine eyes came the Sun, from thy
mind the moon, from thy central veins the Vital breath,
from thy mouth the lire, from thy navel the sky, from thy
head the heavens, from thy ears the regions and from thy feet
the earth. And from thee the whole world was derived. As
the wide-spreading Nyagrodha (Indian fig-tree) exists (before
it grows up into a tree) in a small seed, so at the time of
dissolution, the whole world exists in thee as its germ. As
the Nyagrodha, originating from its seed, spread gradually
into a huge tree, so the creation originating from thee
expands itself into the universe. O lord, as nothing is
visible of a plantain tree, except its bark and leaves, so
nothing is seen in thee except the whole universe. The
faculties of intellect that are the source of pleasure and pain
exist in thee as one with all existence. But the sources of
pleasure and pain, singly or blended, do not exist in thee
freed as thou art from all qualities. Saluation to thee, who
art the subtile rudiment, who art single when a cause, but
manifold in actions. Salutation to thee, who art the
proximate cause of life and action and identical with the
great elements. Thou art manifest in spiritual knowledge,
thou art the great Purusha, Brahmana, BrahmA and Manu.
Thou art beheld by mental contemplation and imperishable.
Thou abidest in all, art element of all; thou assumest all
forms; all elements are from thee and thou art the soul of
all-glory unto thee as thou art the soul of all, lord of all
thing - the origin of all things. What shall I speak unto
thee, as thou knowest every thing, being seated in all hearts ?
O thou the soul of all thing, the sovereign lord of all
creations-the source of all elements, thou knowest all
creatures and their desires. O lord, do thou satisfy my desire.
O lord of earth, my devout exercises have been crowned with
success to-day since I have beheld thee. The Lord said
``Thy devotion hath been crowned with success since thou
hast beheld me, O Dhruva. The sight of me, never goes
without any result, O prince. Do thou ask of me a boon,
whatever thou wishest for; whenever I appear before men
all their desires are satisfied.'' Dhruva said - ``O lord! O
sovereign of all creatures, thou dost exist in the hearts of all.
How can that be unknown to thee, O lord what I am
cherishing in my mind? Yet O lord of celestials, I shall
mention unto thee, the object hard to attain, which my
presumptuous mind panteth after. But what can there be
which cannot be got at, if thou art pleased, O creator of the
universe; for it is by thy favour, that Indra enjoyed the
sovereignty of three worlds. ``This regal throne is not
for thee, since thou art not born of me.' These haughty
words my step-mother addressed loudly untome. By thy
favour I beg of thee, O lord, an exalted station, which
surpasses all others, which is the support of the universe and
shall last for ever.'' The Lord said - ``Forsooth shalt thou
attain to the station thou art soliciting for; for, O boy even
in thy former birth, thou didst satisfy me (with thy austere
devotion). Thou wast, in thy previous existence, a Brahmin,
devoted with all thy heart unto me, ever dutiful to thy
parents and always satisfying thy duties. In course of time,
a prince became thy friend, who in his youth indulged in
all sensual pleasures, who was of a beautiful appearance
and bright form. While in his company and beholding his
riches, hard to acquire, thou didst desire that you might be
born as the son of a king. It is by virtue of that desire,
thou art born as a prince in the mansion of Uttanpada, O
Dhruva, which cannot be easily obtained. The birth, in the
race of Swambhuva, is considered by others, as a great boon,
and for this I was propitiated by thee, O boy ; but now thou
art not valuing it so much. The man, who worships me,
obtains in no time, liberation from life : what is the abode
of celestials to one, whose mind is centered in me, O boy !
Thou shalt, by my favour, O Dhruva, attain to a station
which is above the three worlds and become the stay of stars
and planets : there is not the least doubt about it. I do
confer upon thee, O Dhruva, a station, which is above those
of tbe Sun, the Moon, stars, Mercury, Venus, Saturn and
all other constellations; above the regions of the seven
Rishis and the divinities who traverse the atmosphere.
Some of the celestials live for four ages; some for the
reign of a Manu ; but thou shalt live the duration of a Kalpa.
Thy mother, Suniti too, metamorphosed into a clear star,
shall exist by thee in the welkin for the same period. People
singing thy glory, with concentrated minds, morning and
evening, shall attain to an accession of piety.'' Parasara
said - ``O thou of a great mind, obtaining this boon, from
Janardana, the sovereign of the celestials and the lord of
earth, Dhurva attained to this excellent station. Beholding
the increase of his honor and glory, the preceptor of the
celestials and Asuras, Usanas, repeated these verses. ``Oh
how great is the strength ot his austere devotion, and how
mightly is the success thereof, since the seven Rishis, are
preceded by him. This too is Dhruva's mother Suniti, who
is otherwise named SunritA. Who on this earth, can recount
her glory? Giving birth to Dhruva, she hath got at a
station which is the refuge of the three worlds, and which is
a station eminent above all. He, who shall celebrate the
translation of Dhruva into the abode of the celestials, shall
be released from his sins, and be adored in heaven. He shall
not lose his station, either in this world, or in heaven (after
death) and shall live long, possessed of every blessing.''

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