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Shloka 16

Dhruva’s Darśana, Transformative Prayers, and the Boon of the Dhruva-loka

Pole Star

यस्मिन्विरुद्धगतयो ह्यनिशं पतन्ति विद्यादयो विविधशक्तय आनुपूर्व्यात् । तद्ब्रह्म विश्वभवमेकमनन्तमाद्य- मानन्दमात्रमविकारमहं प्रपद्ये ॥ १६ ॥

yasmin viruddha-gatayo hy aniśaṁ patanti vidyādayo vividha-śaktaya ānupūrvyāt tad brahma viśva-bhavam ekam anantam ādyam ānanda-mātram avikāram ahaṁ prapadye

Meu Senhor, em Tua manifestação impessoal como Brahman sempre há dois elementos opostos—conhecimento e ignorância—e Tuas múltiplas energias se manifestam continuamente. Esse Brahman, uno e indiviso, original, imutável, ilimitado e feito apenas de bem-aventurança, é a causa da manifestação do mundo. Porque Tu és esse mesmo Brahman, ofereço-Te minhas reverentes reverências.

yasminin whom
yasmin:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootyad (प्रातिपदिक)
FormRelative pronoun; Masculine/Neuter, Locative (सप्तमी/7), Singular
viruddha-gatayaḥcontradictory courses/movements
viruddha-gatayaḥ:
Karta (कर्ता)
TypeNoun
Rootviruddha (vi+√rudh, क्त) + gati (प्रातिपदिक)
FormSamāsa Karmadhāraya; Feminine, Nominative (प्रथमा/1), Plural
hiindeed
hi:
Sambandha (सम्बन्ध)
TypeIndeclinable
Roothi (अव्यय)
FormAvyaya, emphatic/causal particle (निपात)
aniśamunceasingly
aniśam:
Kriyā-viśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootaniśam (अव्यय)
FormAvyaya, adverb (क्रियाविशेषण) ‘constantly’
patantifall/occur
patanti:
Kriyā (क्रिया)
TypeVerb
Rootpat (धातु)
FormLaṭ-lakāra (Present), Parasmaipada, 3rd person, Plural
vidyā-ādayaḥknowledge and the rest (etc.)
vidyā-ādayaḥ:
Karta (कर्ता)
TypeNoun
Rootvidyā + ādi (प्रातिपदिक)
FormSamāsa with ādi; Feminine, Nominative, Plural
vividha-śaktayaḥvarious powers
vividha-śaktayaḥ:
Karta (कर्ता)
TypeNoun
Rootvividha + śakti (प्रातिपदिक)
FormSamāsa Karmadhāraya; Feminine, Nominative, Plural
ānupūrvyātaccording to sequence
ānupūrvyāt:
Hetu/Apādāna (हेतु/अपादान)
TypeNoun
Rootānupūrvya (प्रातिपदिक)
FormNeuter, Ablative (पञ्चमी/5), Singular; ‘from/according to sequence’
tatthat
tat:
Karta (कर्ता)
TypeNoun
Roottad (प्रातिपदिक)
FormDemonstrative pronoun; Neuter, Nominative (प्रथमा/1), Singular
brahmaBrahman
brahma:
Karta (कर्ता)
TypeNoun
Rootbrahman (प्रातिपदिक)
FormNeuter, Nominative (प्रथमा/1), Singular
viśva-bhavamsource of the universe
viśva-bhavam:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootviśva + bhava (प्रातिपदिक)
FormSamāsa Tatpuruṣa; Neuter, Nominative/Accusative, Singular; here as predicate adjective to brahma
ekamone
ekam:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rooteka (प्रातिपदिक)
FormNeuter, Nominative/Accusative, Singular
anantamendless
anantam:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootananta (प्रातिपदिक)
FormNeuter, Nominative/Accusative, Singular
ādyamprimeval
ādyam:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootādya (प्रातिपदिक)
FormNeuter, Nominative/Accusative, Singular
ānanda-mātrampure bliss alone
ānanda-mātram:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootānanda + mātra (प्रातिपदिक)
FormSamāsa Tatpuruṣa; Neuter, Nominative/Accusative, Singular
avikāramunchanging
avikāram:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootavikāra (प्रातिपदिक)
FormNeuter, Nominative/Accusative, Singular
ahamI
aham:
Karta (कर्ता)
TypeNoun
Rootasmad (प्रातिपदिक)
FormSarvanāma; Nominative (प्रथमा/1), Singular
prapadyeI take refuge/surrender
prapadye:
Kriyā (क्रिया)
TypeVerb
Rootpra + pad (धातु)
FormLaṭ-lakāra (Present), Ātmanepada, 1st person, Singular

In the Brahma-saṁhitā it is said that the unlimited impersonal Brahman is the effulgence of the transcendental body of Govinda. In that unlimited effulgent aura of the Supreme Personality of Godhead there are innumerable universes with innumerable planets of different categories. Although the Supreme Person is the original cause of all causes, His impersonal effulgence, known as Brahman, is the immediate cause of the material manifestation. Dhruva Mahārāja therefore offered his respectful obeisances unto the impersonal feature of the Lord. One who realizes this impersonal feature can enjoy the unchangeable brahmānanda, described here as spiritual bliss.

D
Dhruva Maharaja

FAQs

This verse describes Brahman as the one, infinite, primeval source of the universe—pure bliss (ānanda-mātra) and without transformation (avikāra), even while all diverse energies operate within Him.

After directly beholding the Supreme Lord, Dhruva expresses complete refuge in the Absolute Truth, acknowledging that all powers and opposites are harmonized in Him; surrender is his natural response to that realization.

When life feels full of contradictions, this verse encourages steady devotion and inner grounding—taking shelter of the unchanging Divine while performing duties, trusting that apparent opposites can be reconciled in higher purpose.