Dhruva Mahārāja’s Fight With the Yakṣas
śiśumārasya vai dhruvaḥ
upayeme bhramiṁ nāma
maitreyaḥ uvāca—the great sage Maitreya continued; prajāpateḥ—of the Prajāpati; duhitaram—daughter; śiśumārasya—of Śiśumāra; vai—certainly; dhruvaḥ—Dhruva Mahārāja; upayeme—married; bhramim—Bhrami; nāma—named; tat-sutau—her sons; kalpa—Kalpa; vatsarau—Vatsara.
The great sage Maitreya said: My dear Vidura, thereafter Dhruva Mahārāja married the daughter of Prajāpati Śiśumāra, whose name was Bhrami, and two sons named Kalpa and Vatsara were born of her.
It appears that Dhruva Mahārāja married after being installed on the throne of his father and after the departure of his father to the forest for self-realization. It is very important to note in this connection that since Mahārāja Uttānapāda was greatly affectionate towards his son, and since it is the duty of a father to get his sons and daughters married as quickly as possible, why did he not get his son married before he left home? The answer is that Mahārāja Uttānapāda was a rājarṣi, saintly king. Although he was busy in his political affairs and duties of government management, he was very anxious for self-realization. Therefore as soon as his son Dhruva Mahārāja was quite worthy to take charge of the government, he took this opportunity to leave home, just like his son, who, without fear, left home for self-realization, even at the age of five years. These are rare instances from which we can see that the importance of spiritual realization is above all other important work. Mahārāja Uttānapāda knew very well that to get his son Dhruva Mahārāja married was not so important that it should take preference to his going away to the forest for self-realization.
ilāyām api bhāryāyāṁ
vāyoḥ putryāṁ mahā-balaḥ
ilāyām—unto his wife named Ilā; api—also; bhāryāyām—unto his wife; vāyoḥ—of the demigod Vāyu (controller of air); putryām—unto the daughter; mahā-balaḥ—the greatly powerful Dhruva Mahārāja; putram—son; utkala—Utkala; nāmānam—of the name; yoṣit—female; ratnam—jewel; ajījanat—he begot.
The greatly powerful Dhruva Mahārāja had another wife, named Ilā, who was the daughter of the demigod Vāyu. By her he begot a son named Utkala and a very beautiful daughter.
uttamas tv akṛtodvāho
tan-mātāsya gatiṁ gatā
uttamaḥ—Uttama; tu—but; akṛta—without; udvāhaḥ—marriage; mṛgayāyām—on a hunting excursion; balīyasā—very powerful; hataḥ—was killed; puṇya-janena—by a Yakṣa; adrau—on the Himalaya Mountains; tat—his; mātā—mother (Suruci); asya—of her son; gatim—way; gatā—followed.
Dhruva Mahārāja’s younger brother Uttama, who was still unmarried, once went on a hunting excursion and was killed by a powerful Yakṣa in the Himalaya Mountains. Along with him, his mother, Suruci, also followed the path of her son [she died].
dhruvo bhrātṛ-vadhaṁ śrutvā
jaitraṁ syandanam āsthāya
dhruvaḥ—Dhruva Mahārāja; bhrātṛ-vadham—the killing of his brother; śrutvā—hearing this news; kopa—anger; amarṣa—vengeance; śucā—lamentation; arpitaḥ—being filled with; jaitram—victorious; syandanam—chariot; āsthāya—getting on; gataḥ—went; puṇya-jana-ālayam—to the city of the Yakṣas.
When Dhruva Mahārāja heard of the killing of his brother Uttama by the Yakṣas in the Himalaya Mountains, being overwhelmed with lamentation and anger, he got on his chariot and went out for victory over the city of the Yakṣas, Alakāpurī.
Dhruva Mahārāja’s becoming angry, overwhelmed with grief, and envious of the enemies was not incompatible with his position as a great devotee. It is a misunderstanding that a devotee should not be angry, envious or overwhelmed by lamentation. Dhruva Mahārāja was the king, and when his brother was unceremoniously killed, it was his duty to take revenge against the Yakṣas from the Himalayas.
gatvodīcīṁ diśaṁ rājā
gatvā—going; udīcīm—northern; diśam—direction; rājā—King Dhruva; rudra-anucara—by followers of Rudra, Lord Śiva; sevitām—inhabited; dadarśa—saw; himavat—Himalayan; droṇyām—in a valley; purīm—a city; guhyaka—ghostly persons; saṅkulām—full of.
Dhruva Mahārāja went to the northern direction of the Himalayan range. In a valley he saw a city full of ghostly persons who were followers of Lord Śiva.
In this verse it is stated that the Yakṣas are more or less devotees of Lord Śiva. By this indication the Yakṣas may be taken to be the Himalayan tribes like the Tibetans.
dadhmau śaṅkhaṁ bṛhad-bāhuḥ
khaṁ diśaś cānunādayan
upadevyo ’trasan bhṛśam
dadhmau—blew; śaṅkham—conchshell; bṛhat-bāhuḥ—the mighty-armed; kham—the sky; diśaḥ ca—and all directions; anunādayan—causing to resound; yena—by which; udvigna-dṛśaḥ—appeared very anxious; kṣattaḥ—my dear Vidura; upadevyaḥ—the wives of the Yakṣas; atrasan—became frightened; bhṛśam—greatly.
Maitreya continued: My dear Vidura, as soon as Dhruva Mahārāja reached Alakāpurī, he immediately blew his conchshell, and the sound reverberated throughout the entire sky and in every direction. The wives of the Yakṣas became very much frightened. From their eyes it was apparent that they were full of anxiety.
tato niṣkramya balina
tataḥ—thereafter; niṣkramya—coming out; balinaḥ—very powerful; upadeva—of Kuvera; mahā-bhaṭāḥ—great soldiers; asahantaḥ—unable to tolerate; tat—of the conchshell; ninādam—sound; abhipetuḥ—attacked; udāyudhāḥ—equipped with various weapons.
O hero Vidura, the greatly powerful heroes of the Yakṣas, unable to tolerate the resounding vibration of the conchshell of Dhruva Mahārāja, came forth from their city with weapons and attacked Dhruva.
sa tān āpatato vīra
ekaikaṁ yugapat sarvān
ahan bāṇais tribhis tribhiḥ
saḥ—Dhruva Mahārāja; tān—all of them; āpatataḥ—falling upon him; vīraḥ—hero; ugra-dhanvā—powerful bowman; mahā-rathaḥ—who could fight with many chariots; eka-ekam—one after another; yugapat—simultaneously; sarvān—all of them; ahan—killed; bāṇaiḥ—by arrows; tribhiḥ tribhiḥ—by threes.
Dhruva Mahārāja, who was a great charioteer and certainly a great bowman also, immediately began to kill them by simultaneously discharging arrows three at a time.
te vai lalāṭa-lagnais tair
iṣubhiḥ sarva eva hi
matvā nirastam ātmānam
āśaṁsan karma tasya tat
te—they; vai—certainly; lalāṭa-lagnaiḥ—intent upon their heads; taiḥ—by those; iṣubhiḥ—arrows; sarve—all of them; eva—certainly; hi—without fail; matvā—thinking; nirastam—defeated; ātmānam—themselves; āśaṁsan—praised; karma—action; tasya—of him; tat—that.
When the heroes of the Yakṣas saw that all their heads were being thus threatened by Dhruva Mahārāja, they could very easily understand their awkward position, and they concluded that they would certainly be defeated. But, as heroes, they lauded the action of Dhruva.
This spirit of fighting in a sporting attitude is very significant in this verse. The Yakṣas were severely attacked. Dhruva Mahārāja was their enemy, but still, upon witnessing the wonderful, heroic acts of Mahārāja Dhruva, they were very pleased with him. This straightforward appreciation of an enemy’s prowess is a characteristic of real kṣatriya spirit.
te ’pi cāmum amṛṣyantaḥ
śarair avidhyan yugapad
te—the Yakṣas; api—also; ca—and; amum—at Dhruva; amṛṣyantaḥ—being intolerant of; pāda-sparśam—being touched by the feet; iva—like; uragāḥ—serpents; śaraiḥ—with arrows; avidhyan—struck; yugapat—simultaneously; dvi-guṇam—twice as much; pracikīrṣavaḥ—trying to retaliate.
Just like serpents, who cannot tolerate being trampled upon by anyone’s feet, the Yakṣas, being intolerant of the wonderful prowess of Dhruva Mahārāja, threw twice as many arrows—six from each of their soldiers—and thus they very valiantly exhibited their prowess.
citra-vājaiḥ śarair api
icchantas tat pratīkartum
tataḥ—thereupon; parigha—with iron bludgeons; nistriṁśaiḥ—and swords; prāsa-śūla—with tridents; paraśvadhaiḥ—and lances; śakti—with pikes; ṛṣṭibhiḥ—and spears; bhuśuṇḍībhiḥ—with bhuśuṇḍī weapons; citra-vājaiḥ—having various feathers; śaraiḥ—with arrows; api—also; abhyavarṣan—they showered Dhruva; prakupitāḥ—being angry; sa-ratham—along with his chariot; saha-sārathim—along with his charioteer; icchantaḥ—desiring; tat—Dhruva’s activities; pratīkartum—to counteract; ayutānām—of ten-thousands; trayodaśa—thirteen.
The Yakṣa soldiers were 130,000 strong, all greatly angry and all desiring to defeat the wonderful activities of Dhruva Mahārāja. With full strength they showered upon Mahārāja Dhruva, along with his chariot and charioteer, various types of feathered arrows, parighas [iron bludgeons], nistriṁśas [swords], prāsaśūlas [tridents], paraśvadhas [lances], śaktis [pikes], ṛṣṭis [spears] and bhuśuṇḍī weapons.
auttānapādiḥ sa tadā
āsāreṇa yathā giriḥ
auttānapādiḥ—Dhruva Mahārāja; saḥ—he; tadā—at that time; śastra-varṣeṇa—by a shower of weapons; bhūriṇā—incessant; na—not; eva—certainly; adṛśyata—was visible; ācchannaḥ—being covered; āsāreṇa—by constant rainfall; yathā—as; giriḥ—a mountain.
Dhruva Mahārāja was completely covered by an incessant shower of weapons, just as a mountain is covered by incessant rainfall.
Śrīla Viśvanātha Cakravartī Ṭhākura points out in this connection that although Dhruva Mahārāja was covered by the incessant arrows of the enemy, this does not mean that he succumbed in the battle. The example of a mountain peak’s being covered by incessant rain is just suitable, for when a mountain is covered by incessant rain, all dirty things are washed from the body of the mountain. Similarly, the incessant shower of arrows from the enemy gave Dhruva Mahārāja new vigor to defeat them. In other words, whatever incompetency he might have had was washed away.
siddhānāṁ divi paśyatām
hato ’yaṁ mānavaḥ sūryo
hāhā-kāraḥ—tumult of disappointment; tadā—at that time; eva—certainly; āsīt—became manifest; siddhānām—of all the residents of Siddhaloka; divi—in the sky; paśyatām—who were observing the fight; hataḥ—killed; ayam—this; mānavaḥ—grandson of Manu; sūryaḥ—sun; magnaḥ—set; puṇya-jana—of the Yakṣas; arṇave—in the ocean.
All the Siddhas from the higher planetary systems were observing the fight from the sky, and when they saw that Dhruva Mahārāja had been covered by the incessant arrows of the enemy, they roared tumultuously, “The grandson of Manu, Dhruva, is now lost!” They cried that Dhruva Mahārāja was just like the sun and that now he had set within the ocean of the Yakṣas.
In this verse the word mānava is very significant. Generally this word is used to mean “human being.” Dhruva Mahārāja is also described here as mānava. Not only is Dhruva Mahārāja a descendant of Manu, but all human society descends from Manu. According to Vedic civilization, Manu is the lawgiver. Even today Hindus in India follow the laws given by Manu. Everyone, therefore, in human society is a mānava, or descendant from Manu, but Dhruva Mahārāja is a distinguished mānava because he is a great devotee.
The denizens of the planet Siddhaloka, where the residents can fly in the sky without airplanes, were anxious over Dhruva Mahārāja’s welfare in the battlefield. Śrīla Rūpa Gosvāmī says, therefore, that not only is a devotee well protected by the Supreme Lord, but all the demigods, and even ordinary men, are anxious for his security and safety. The comparison given here that Dhruva Mahārāja appeared to merge in the ocean of the Yakṣas is also significant. When the sun sets on the horizon, it appears that the sun drowns in the ocean, but factually the sun has no difficulty. Similarly, although Dhruva appeared to drown in the ocean of the Yakṣas, he had no difficulty. As the sun rises again in due course at the end of night, so Dhruva Mahārāja, although he might have been in difficulty (because, after all, it was a fight, and in any fighting activities there are reverses), that did not mean that he was defeated.
jaya-kāśiṣv atho mṛdhe
udatiṣṭhad rathas tasya
nīhārād iva bhāskaraḥ
nadatsu—while exclaiming; yātudhāneṣu—the ghostly Yakṣas; jaya-kāśiṣu—proclaiming victory; atho—then; mṛdhe—in the fighting; udatiṣṭhat—appeared; rathaḥ—the chariot; tasya—of Dhruva Mahārāja; nīhārāt—from the mist; iva—like; bhāskaraḥ—the sun.
The Yakṣas, being temporarily victorious, exclaimed that they had conquered Dhruva Mahārāja. But in the meantime Dhruva’s chariot suddenly appeared, just as the sun suddenly appears from within foggy mist.
Here Dhruva Mahārāja is compared to the sun and the great assembly of the Yakṣas to foggy mist. Fog is insignificant in comparison with the sun. Although the sun is sometimes seen to be covered by fog, in fact the sun cannot be covered by anything. Our eyes may be covered by a cloud, but the sun is never covered. By this comparison to the sun, the greatness of Dhruva Mahārāja in all circumstances is affirmed.
dhanur visphūrjayan divyaṁ
dviṣatāṁ khedam udvahan
astraughaṁ vyadhamad bāṇair
dhanuḥ—his bow; visphūrjayan—twanging; divyam—wonderful; dviṣatām—of the enemies; khedam—lamentation; udvahan—creating; astra-ogham—different types of weapons; vyadhamat—he scattered; bāṇaiḥ—with his arrows; ghana—of clouds; anīkam—an army; iva—like; anilaḥ—the wind.
Dhruva Mahārāja’s bow and arrows twanged and hissed, causing lamentation in the hearts of his enemies. He began to shoot incessant arrows, shattering all their different weapons, just as the blasting wind scatters the assembled clouds in the sky.
tasya te cāpa-nirmuktā
bhittvā varmāṇi rakṣasām
kāyān āviviśus tigmā
girīn aśanayo yathā
tasya—of Dhruva; te—those arrows; cāpa—from the bow; nirmuktāḥ—released; bhittvā—having pierced; varmāṇi—shields; rakṣasām—of the demons; kāyān—bodies; āviviśuḥ—entered; tigmāḥ—sharp; girīn—mountains; aśanayaḥ—thunderbolts; yathā—just like.
The sharp arrows released from the bow of Dhruva Mahārāja pierced the shields and bodies of the enemy, like the thunderbolts released by the King of heaven, which dismantle the bodies of the mountains.
uṣṇīṣaiś ca mahā-dhanaiḥ
āstṛtās tā raṇa-bhuvo
bhallaiḥ—by his arrows; sañchidyamānānām—of the Yakṣas who were cut to pieces; śirobhiḥ—with heads; cāru—beautiful; kuṇḍalaiḥ—with earrings; ūrubhiḥ—with thighs; hema-tālābhaiḥ—like golden palm trees; dorbhiḥ—with arms; valaya-valgubhiḥ—with beautiful bracelets; hāra—with garlands; keyūra—armlets; mukuṭaiḥ—and helmets; uṣṇīṣaiḥ—with turbans; ca—also; mahā-dhanaiḥ—very valuable; āstṛtāḥ—covered; tāḥ—those; raṇa-bhuvaḥ—battlefield; rejuḥ—began to glimmer; vīra—of the heroes; manaḥ-harāḥ—bewildering the minds.
The great sage Maitreya continued: My dear Vidura, the heads of those who were cut to pieces by the arrows of Dhruva Mahārāja were decorated very beautifully with earrings and turbans. The legs of their bodies were as beautiful as golden palm trees, their arms were decorated with golden bracelets and armlets, and on their heads there were very valuable helmets bedecked with gold. All these ornaments lying on that battlefield were very attractive and could bewilder the mind of a hero.
It appears that in those days soldiers used to go to the battlefield highly decorated with golden ornaments and with helmets and turbans, and when they were dead the booty was taken by the enemy party. Their falling dead in battle with their many golden ornamental dresses was certainly a lucrative opportunity for the heroes on the battlefield.
hatāvaśiṣṭā itare raṇājirād
prāyo vivṛkṇāvayavā vidudruvur
hata-avaśiṣṭāḥ—the remaining soldiers who were not killed; itare—others; raṇa-ajirāt—from the battlefield; rakṣaḥ-gaṇāḥ—the Yakṣas; kṣatriya-varya—of the greatest of the kṣatriyas, or warriors; sāyakaiḥ—by the arrows; prāyaḥ—mostly; vivṛkṇa—cut to pieces; avayavāḥ—their bodily limbs; vidudruvuḥ—fled; mṛgendra—by a lion; vikrīḍita—being defeated; yūthapāḥ—elephants; iva—like.
The remaining Yakṣas who somehow or other were not killed had their limbs cut to pieces by the arrows of the great warrior Dhruva Mahārāja. Thus they began to flee, just as elephants flee when defeated by a lion.
apaśyamānaḥ sa tadātatāyinaṁ
mahā-mṛdhe kañcana mānavottamaḥ
purīṁ didṛkṣann api nāviśad dviṣāṁ
na māyināṁ veda cikīrṣitaṁ janaḥ
apaśyamānaḥ—while not observing; saḥ—Dhruva; tadā—at that time; ātatāyinam—armed opposing soldiers; mahā-mṛdhe—in that great battlefield; kañcana—any; mānava-uttamaḥ—the best of the human beings; purīm—the city; didṛkṣan—wishing to see; api—although; na āviśat—did not enter; dviṣām—of the enemies; na—not; māyinām—of the mystics; veda—knows; cikīrṣitam—the plans; janaḥ—anyone.
Dhruva Mahārāja, the best of human beings, observed that in that great battlefield not one of the opposing soldiers was left standing with proper weapons. He then desired to see the city of Alakāpurī, but he thought to himself, “No one knows the plans of the mystic Yakṣas.”
iti bruvaṁś citra-rathaḥ sva-sārathiṁ
yattaḥ pareṣāṁ pratiyoga-śaṅkitaḥ
śuśrāva śabdaṁ jaladher iveritaṁ
nabhasvato dikṣu rajo ’nvadṛśyata
iti—thus; bruvan—talking; citra-rathaḥ—Dhruva Mahārāja, whose chariot was very beautiful; sva-sārathim—to his charioteer; yattaḥ—being on guard; pareṣām—from his enemies; pratiyoga—counterattack; śaṅkitaḥ—being apprehensive; śuśrāva—heard; śabdam—sound; jaladheḥ—from the ocean; iva—as if; īritam—resounded; nabhasvataḥ—because of wind; dikṣu—in all directions; rajaḥ—dust; anu—then; adṛśyata—was perceived.
In the meantime, while Dhruva Mahārāja, doubtful of his mystic enemies, was talking with his charioteer, they heard a tremendous sound, as if the whole ocean were there, and they found that from the sky a great dust storm was coming over them from all directions.
kṣaṇena—within a moment; ācchāditam—was covered; vyoma—the sky; ghana—of dense clouds; anīkena—with a mass; sarvataḥ—everywhere; visphurat—dazzling; taḍitā—with lightning; dikṣu—in all directions; trāsayat—threatening; stanayitnunā—with thundering.
Within a moment the whole sky was overcast with dense clouds, and severe thundering was heard. There was glittering electric lightning and severe rainfall.
nipetur gaganād asya
kabandhāny agrato ’nagha
vavṛṣuḥ—showered; rudhira—of blood; ogha—an inundation; asṛk—mucus; pūya—pus; viṭ—stool; mūtra—urine; medasaḥ—and marrow; nipetuḥ—began to fall; gaganāt—from the sky; asya—of Dhruva; kabandhāni—trunks of bodies; agrataḥ—in front; anagha—O faultless Vidura.
My dear faultless Vidura, in that rainfall there was blood, mucus, pus, stool, urine and marrow falling heavily before Dhruva Mahārāja, and there were trunks of bodies falling from the sky.
tataḥ khe ’dṛśyata girir
tataḥ—thereafter; khe—in the sky; adṛśyata—was visible; giriḥ—a mountain; nipetuḥ—fell down; sarvataḥ-diśam—from all directions; gadā—clubs; parigha—iron bludgeons; nistriṁśa—swords; musalāḥ—maces; sa-aśma—great pieces of stone; varṣiṇaḥ—with a shower of.
Next, a great mountain was visible in the sky, and from all directions hailstones fell, along with lances, clubs, swords, iron bludgeons and great pieces of stone.
vamanto ’gniṁ ruṣākṣibhiḥ
abhyadhāvan gajā mattāḥ
siṁha-vyāghrāś ca yūthaśaḥ
ahayaḥ—serpents; aśani—thunderbolts; niḥśvāsāḥ—breathing; vamantaḥ—vomiting; agnim—fire; ruṣā-akṣibhiḥ—with angry eyes; abhyadhāvan—came forward; gajāḥ—elephants; mattāḥ—mad; siṁha—lions; vyāghrāḥ—tigers; ca—also; yūthaśaḥ—in groups.
Dhruva Mahārāja also saw many big serpents with angry eyes, vomiting forth fire and coming to devour him, along with groups of mad elephants, lions and tigers.
samudra ūrmibhir bhīmaḥ
plāvayan sarvato bhuvam
kalpānta iva bhīṣaṇaḥ
samudraḥ—the sea; ūrmibhiḥ—with waves; bhīmaḥ—fierce; plāvayan—inundating; sarvataḥ—in all directions; bhuvam—the earth; āsasāda—came forward; mahā-hrādaḥ—making great sounds; kalpa-ante—(the dissolution) at the end of a kalpa; iva—like; bhīṣaṇaḥ—fearful.
Then, as if it were the time of the dissolution of the whole world, the fierce sea with foaming waves and great roaring sounds came forward before him.
evam-vidhāni—(phenomena) like this; anekāni—many varieties of; trāsanāni—fearful; amanasvinām—to the less intelligent men; sasṛjuḥ—they created; tigma-gatayaḥ—of heinous nature; āsuryā—demoniac; māyayā—by illusion; asurāḥ—the demons.
The demon Yakṣas are by nature very heinous, and by their demoniac power of illusion they can create many strange phenomena to frighten one who is less intelligent.
dhruve prayuktām asurais
tāṁ māyām atidustarām
niśamya tasya munayaḥ
śam āśaṁsan samāgatāḥ
dhruve—against Dhruva; prayuktām—inflicted; asuraiḥ—by the demons; tām—that; māyām—mystic power; ati-dustarām—very dangerous; niśamya—after hearing; tasya—his; munayaḥ—the great sages; śam—good fortune; āśaṁsan—giving encouragement for; samāgatāḥ—assembled.
When the great sages heard that Dhruva Mahārāja was overpowered by the illusory mystic tricks of the demons, they immediately assembled to offer him auspicious encouragement.
auttānapāda bhagavāṁs tava śārṅgadhanvā
devaḥ kṣiṇotv avanatārti-haro vipakṣān
yan-nāmadheyam abhidhāya niśamya cāddhā
loko ’ñjasā tarati dustaram aṅga mṛtyum
munayaḥ ūcuḥ—the sages said; auttānapāda—O son of King Uttānapāda; bhagavān—the Supreme Personality of Godhead; tava—your; śārṅga-dhanvā—one who bears the bow called Śārṅga; devaḥ—the Lord; kṣiṇotu—may He kill; avanata—of the surrendered soul; ārti—the distresses; haraḥ—who removes; vipakṣān—enemies; yat—whose; nāmadheyam—holy name; abhidhāya—uttering; niśamya—hearing; ca—also; addhā—immediately; lokaḥ—persons; añjasā—fully; tarati—overcome; dustaram—insurmountable; aṅga—O Dhruva; mṛtyum—death.
All the sages said: Dear Dhruva, O son of King Uttānapāda, may the Supreme Personality of Godhead known as Śārṅgadhanvā, who relieves the distresses of His devotees, kill all your threatening enemies. The holy name of the Lord is as powerful as the Lord Himself. Therefore, simply by chanting and hearing the holy name of the Lord, many men can be fully protected from fierce death without difficulty. Thus a devotee is saved.
The great ṛṣis approached Dhruva Mahārāja at a time when his mind was very perplexed due to the magical feats exhibited by the Yakṣas. A devotee is always protected by the Supreme Personality of Godhead. By His inspiration only, the sages came to encourage Dhruva Mahārāja and assure him that there was no danger because he was a soul fully surrendered to the Supreme Lord. By the grace of the Lord, if a devotee, at the time of death, can simply chant His holy name—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—simply by chanting this mahā-mantra, he immediately surpasses the great ocean of the material sky and enters the spiritual sky. He never has to come back for repetition of birth and death. Simply by chanting the holy name of the Lord, one can surpass the ocean of death, so Dhruva Mahārāja was certainly able to surpass the illusory magical feats of the Yakṣas, which for the time being disturbed his mind.
Thus end the Bhaktivedanta purports of the Fourth Canto, Tenth Chapter, of the Śrīmad-Bhāgavatam, entitled “Dhruva Mahārāja’s Fight With the Yakṣas.”
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