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                               15.08.4.  DHRUVA-STUTI   P.4

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Shloka 11:

 

yasmin viruddha-gatayo hyaniSam patanti

vidyAdayo vividha-Shaktaya Anu-pUrvyAt /

tad-brahma viSva-bhavam-ekam-anantam-AdyaM

Ananda-mAtram-avikAram-ahaM prapadye //

 

 From You do contradictory powers like vidyA and avidyA emanate in continuous succession. You are the Source of the Universe, You are the One, You are the Infinite. You are the First. You are nothing but Bliss. To You Brahman, my salutations.

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Dhruva winds up here by bringing in both the taTastha-lakshaNa and the svarUpa-lakshaNa. The emanation of powers like vidyA as well as avidyA and the fact He is the source of the Universe point to Brahman by taTastha-lakshaNa. All the other epithets in this verse bring in the Absolute As It Is.

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Shloka 12 :

 

satyASisho hi bhagavans-tava pAda-padmaM

ASIs-tathAnu-bhajataH purushArtha-mUrte /

apyevam-Arya bhagavan paripAti dInAn

vASreva vatsakam-anugraha-kAtaro'smAn //

 

Tr. Oh Bhagavan! Your lotus feet are the blessed fruit for those who worship You as the Personification of the Ultimate Goal. This is greater than any other blessing. Still like a cow that protects its calf, You do protect us afflicted human souls, because you are intent on showering Your Grace.

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Dhruva has so far not referred to his mundane request for which he came to the forest in search of God. This verse takes care of that. Even though it does not specifically make any request, it expresses confidence that the Lord will come to the rescue even unasked, like a cow which protects its own calf. The Lord is anugraha-kAtaraH, intent on showering Grace. He is ready to carry you across, the moment you think of Him and even when you do not think of Him. So why worry about those who keep worshipping Him. And in that sense this verse becomes a fitting climax to this famous hymn of praise by Dhruva. It is indeed the pinnacle of praise on the Absolute.

                                                    AUM  SHANTIH SHANTIH SHANTIH

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