<引言>
Dhruva commences a course of religious austerities. Unsuccessful attempts of Indra and his ministers to distract Dhruva's attention: they appeal to Viṣṇu, who allays their fears, and appears to Dhruva. Dhruva praises Viṣṇu, and is raised to the skies as the pole-star.
陀樓婆開始了宗教苦行。因陀羅和他的大臣們試圖要分散陀樓婆的注意力，但沒有成功：他們向毘濕奴求助，毘濕奴減輕了他們的恐懼，並向陀樓婆顯現。陀樓婆讚美毘濕奴，並成為北極星升入天空。
THE prince, having received these instructions, respectfully saluted the sages, and departed from the forest, fully confiding in the accomplishment of his purposes. He repaired to the holy place, on the banks of the Yamunā, called Madhu or Madhuvana, the grove of Madhu, after the demon of that name, who formerly abided there. Śatrughna (the younger brother of Rāma) having slain the Rākṣas Lavaṇa, the son of Madhu, founded a city on the spot, which was named Mathurā. At this holy shrine, the purifier from all sin, which enjoyed the presence of the sanctifying god of gods, Dhruva performed penance, as enjoined by Marīci and the sages: he contemplated Viṣṇu, the sovereign of all the gods, seated in himself. Whilst his mind was wholly absorbed in meditation, the mighty Hari, identical with all beings and with all natures, (took possession of his heart.) Viṣṇu being thus present in his mind, the earth, the supporter of elemental life, could not sustain the weight of the ascetic. As he stood upon his left foot, one hemisphere bent beneath him; and when he stood upon his right, the other half of the earth sank down. When he touched the earth with his toes, it shook with all its mountains, and the rivers and the seas were troubled, and the gods partook of the universal agitation.
王子得到這些指示，恭敬地向聖人行禮，然後離開了森林，對自己的目標充滿著信心。他修復了Yamunā(雅穆納)河岸上的聖地，稱為Madhu(馬杜)或Madhuvana(馬杜瓦納)，即馬杜的樹林，是用以前居住在那裡的一個同名惡魔的名字所命名的。Śatrughna(薩特魯格納; Rāma(羅摩)的弟弟）殺死了馬杜的兒子Rākṣas(羅剎)•Lavaṇa(拉瓦納)，並就地建立了一座城市，名為Mathurā(馬圖拉)。在這個神聖的神殿，所有罪孽的淨化者，享有神聖的萬神之神的臨在，陀樓婆按照Marīci和聖人的囑咐進行了懺悔：他默觀毘濕奴，眾神的至高者，坐在自己的身上。當他的心完全專注於冥想時，與所有眾生和所有自然相同的強大的哈里（Hari）佔據了他的心。毘濕奴因此出現在他的心中，地球—這元素生命的支持者，無法維持苦行者的重量。當他左腳站立時，他腳下的一個半球彎曲了。當他站在右邊時，地球的另一半就下沉了。當他用腳趾碰觸大地時，大地連山都震動了，河海都動盪不安，眾神也跟著震動起來。
The celestials called Yāmas, being excessively alarmed, then took counsel with Indra how they should interrupt the devout exercises of Dhruva; and the divine beings termed Kushmāṇḍas, in company with their king, commenced anxious efforts to distract his meditations. One, assuming the semblance of his mother Sunīti, stood weeping before him, and calling in tender accents, “My son, my son, desist from destroying thy strength by this fearful penance. I have gained thee, my son, after much anxious hope: thou canst not have the cruelty to quit me, helpless, alone, and unprotected, on account of the unkindness of my rival. Thou art my only refuge; I have no hope but thou. What hast thou, a child but five years old, to do with rigorous penance? Desist from such fearful practices, that yield no beneficial fruit. First comes the season of youthful pastime; and when that is over, it is the time for study: then succeeds the period of worldly enjoyment; and lastly, that of austere devotion. This is thy season of pastime, my child. Hast thou engaged in these practices to put an end to thine existence? Thy chief duty is love for me: duties are according to time of life. Lose not thyself in bewildering error: desist from such unrighteous actions. If not, if thou wilt not desist from these austerities, I will terminate my life before thee.
被稱為Yamas的天神們非常驚慌，於是向因陀羅商議如何打斷陀樓婆的虔誠修行。被稱為Kushmāṇḍas的神靈與他們的國王一起開始焦急地分散他的冥想。其中一個假扮成他母親Sunīti的樣子，站在他面前哭泣，用溫柔的口音喊道：
『我的兒子阿，我的兒子阿，不要再用這種可怕的苦行來摧毀你的力量了。我有了你，我的兒子，之後非常焦慮的希望：你不能因為我的對手的不友善而殘酷地離開我，讓我無助，孤獨，沒有保護。你是我唯一的避難所；除了你，我沒有任何希望。你一個才五歲的孩子，與嚴厲的苦行有什麼關係？停止這種可怕的做法吧，這樣不會產生任何有益的成果。首先是青春消遣的季節；當這一切結束後，才是學習的時間：然後是世俗享樂的時期；最後，才是嚴格的苦行。現在是你娛樂的季節，我的孩子。你從事這些做法是為了結束你的存在嗎？你的主要職責是對我的愛：職責是根據生命的時間而定的。不要在令人困惑的錯誤中迷失自己：停止這種不公正的行為。如果不是，如果你不停止這些苦行，我就會在你面前結束我的生命。』
But Dhruva, being wholly intent on seeing Viṣṇu, beheld not his mother weeping in his presence, and calling upon him; and the illusion, crying out, “Fly, fly, my child, the hideous spirits of ill are crowding into this dreadful forest with uplifted weapons,” quickly disappeared. Then advanced frightful Rākṣasas, wielding terrible arms, and with countenances emitting fiery flame; and nocturnal fiends thronged around the prince, uttering fearful noises, and whirling and tossing their threatening weapons. Hundreds of jackals, from whose mouths gushed flame. as they devoured their prey, were howling aloud, to appal the boy, wholly engrossed by meditation. The goblins called out, “Kill him, kill him; cut him to pieces; eat him, eat him;” and monsters, with the faces of lions and camels and crocodiles, roared and yelled with horrible cries, to terrify the prince. But all these uncouth spectres, appalling cries, and threatening weapons, made no impression upon his senses, whose mind was completely intent on Govinda. The son of the monarch of the earth, engrossed by one only idea, beheld uninterruptedly Viṣṇu seated in his soul, and saw no other object.
但陀樓婆一心一意要見到毘濕奴，並沒有看見他的母親在他面前哭泣並呼喚他。幻象呼喊著：
『飛吧，飛吧，我的孩子，可怕的惡靈正舉起武器湧入這片可怕的森林。』
但很快就消失了。然後，可怕的羅剎走上前來，揮舞著可怕的武器，臉上散發著火焰。夜行惡魔聚集在王子周圍，發出可怕的聲音，旋轉和投擲威脅性的武器。數百隻豺狼在吞噬獵物時從口中噴出火焰，它們大聲嚎叫，讓全神貫注於冥想的男孩感到震驚。妖精們喊道：
『殺了他，殺了他；殺了他！將他砍成碎片；吃掉他，吃掉他 ! 』
長著獅子、駱駝、鱷魚臉孔的怪物咆哮著，發出可怕的叫聲，來嚇唬王子。但所有這些粗魯的幽靈、駭人的叫喊、威脅性的武器，都沒有給他的感官留下任何印象，他的注意力完全集中在Govinda(戈文達)身上。大地之王的兒子全神貫注於一個唯一的信念，不間斷地注視著毘濕奴坐在他的靈魂中，沒有看到其他物體。
All their delusive stratagems being thus foiled, the gods were more perplexed than ever. Alarmed at their discomfiture, and afflicted by the devotions of the boy, they assembled and repaired for succour to Hari, the origin of the world, who is without beginning or end; and thus addressed him: “God of gods, sovereign of the world, god supreme, and infinite spirit, distressed by the austerities of Dhruva, we have come to thee for protection. As the moon increases in his orb day by day, so this youth advances incessantly towards superhuman power by his devotions. Terrified by the ascetic practices of the son of Uttānapāda, we have come to thee for succour. Do thou allay the fervour of his meditations. We know not to what station he aspires: to the throne of Indra, the regency of the solar or lunar sphere, or to the sovereignty of riches or of the deep. Have compassion on us, lord; remove this affliction from Our breasts; divert the son of Uttānapāda from persevering in his penance.” Viṣṇu replied to the gods; “The lad desireth neither the rank of Indra, nor the solar orb, nor the sovereignty of wealth or of the ocean: all that he solicits, I will grant. Return therefore, deities, to your mansions as ye list, and be no more alarmed: I will put an end to the penance of the boy, whose mind is immersed in deep contemplation.
他們(天神)所有的妄想詭計都失敗了，眾神更加困惑了。對他們自己的窘迫感到震驚，並為此苦惱。他們聚集並苦惱著男孩的修行精神，就求助於無始無終的世界之源Hari(哈里)。眾神如此對祂祈禱：
『眾神之神，世界的主宰，至高無上的神，無限的精神，因陀樓婆的苦行而苦惱，我們來到你這裡尋求保護。隨著月亮在他的星系中日益增大，這個年輕人也透過他的虔誠不斷地向著超人的力量前進。我們對烏塔納帕達 (Uttānapada)之子的苦行實踐感到恐懼，因此來到您這裡尋求幫助。你能減輕他冥想的熱情嗎？我們不知道他渴望達到什麼地位：因陀羅的王位、太陽或月球的統治權，或是財富，或極度的主權 ?主啊，憐憫我們；消除我們胸中的這種痛苦；阻止烏塔納帕達 (Uttanapada) 的兒子繼續苦修。』
毘濕奴回答眾神：
『這個年輕人既不渴望因陀羅的地位，不渴望太陽星系，也不渴望財富或海洋的主權：他所要求的一切，我都會滿足。因此，諸神們，請按照你們的方式回到你們的地方，不要再驚慌了：我將結束這個男孩的苦行，他的心靈沉浸在深深的冥想中。』
The gods, being thus pacified by the supreme, saluted him respectfully and retired, and, preceded by Indra, returned to their habitations: but Hari, who is all things, assuming a shape with four arms, proceeded to Dhruva, being pleased with his identity of nature, and thus addressed him: “Son of Uttānapāda, be prosperous. Contented with thy devotions, I, the giver of boons, am present. Demand what boon thou desirest. In that thou hast wholly disregarded external objects, and fixed thy thoughts on me, I am well pleased with thee. Ask, therefore, a suitable reward.” The boy, hearing these words of the god of gods, opened his eyes, and beholding that Hari whom he had before seen in his meditations actually in his presence, bearing in his hands the shell, the discus, the mace, the bow, and scimetar, and crowned with a diadem, the bowed his head down to earth; the hair stood erect on his brow, and his heart was depressed with awe. He reflected how best he should offer thanks to the god of gods; what he could say in his adoration; what words were capable of expressing his praise: and being overwhelmed with perplexity, he had recourse for consolation to the deity. “If,” he exclaimed, “the lord is contented with my devotions, let this be my reward, that I may know how to praise him as I wish. How can I, a child, pronounce his praises, whose abode is unknown to Brahmā and to others learned in the Vedas? My heart is overflowing with devotion to thee: oh lord, grant me the faculty worthily to lay mine adorations at thy feet.”
諸神被至高者安撫後，恭敬地向他行禮，然後退下，在因陀羅的帶領下，示現出四隻手臂的形象，前往陀樓婆前，對他的行為感到滿意。也為他的自然本性高興。因此對他說：
『烏塔納帕達之子，繁榮昌盛。我，恩惠的賜予者，對你的奉獻感到滿意，就在這裏要求你想要的恩惠吧。你完全不顧外在的事物，只把心思放在我身上，我對你很滿意。因此，要求適當的獎勵吧。』
男孩聽到眾神之神的這些話，睜開了眼睛，看到他之前在冥想中見過的哈里竟然就在他面前，手裡拿著貝殼、鐵餅、狼牙棒、弓和神器。手持彎刀，頭戴王冠。他低著頭，額頭汗毛豎立，心中因敬畏而鬱悶。他開省思自己該如何用最好方式向萬神之神表示感謝；他能說出什麼來表達他的崇拜；用什麼言語可以表達他的讚美：他感到困惑不已，只好向神靈尋求安慰。
他說：
『如果主對我的虔誠感到滿意，請將此作為我的報酬，以便我可以隨心所欲地讚美祂。我，一個孩子，怎麼能讚美他，因為梵天和其他在吠陀經中學到知識的人都不知道他的住所呢？我的心充滿了對你的虔誠：哦主啊，請賜予我配得上將我的崇拜放在你腳下的能力。』
Whilst lowly bowing, with his hands uplifted to his forehead, Govinda, the lord of the world, touched the son of Uttānapāda with the tip of his conch-shell, and immediately the royal youth, with a countenance sparkling with delight, praised respectfully the imperishable protector of living beings. “I venerate,” exclaimed Dhruva, “him whose forms are earth, water, fire, air, ether, mind, intellect, the first element (Ahaṅkāra), primeval nature, and the pure, subtile, all-pervading soul, that surpasses nature. Salutation to that spirit that is void of qualities; that is supreme over all the elements and all the objects of sense, over intellect, over nature and spirit. I have taken refuge with that pure form of thine, oh supreme, which is one with Brahma, which is spirit, which transcends all the world. Salutation to that form which, pervading and supporting all, is designated Brahma, unchangeable, and contemplated by religious sages. Thou art the male with a thousand heads, a thousand eyes, a thousand feet, who traversest the universe, and passest ten inches beyond its contact. Whatever has been, or is to be, that, Puruṣottama, thou art. From thee sprang Virāt, Svarāt, Samrāt, and Adhipuruṣa. The lower, and upper, and middle parts of the earth are not independent of thee: from thee is all this universe, all that has been, and that shall be: and all this world is in thee, assuming this universal form. 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 Sāma, the metres of the Vedas, and the Yajur-Véda are born. Horses, and cows having teeth in one jaw only, proceed from thee; and from thee come goats, sheep, deer. Brahmans sprang from thy mouth; warriors from thy arms; Vaisyas from thy thighs; and Śūdras from thy feet. From thine eyes come the sun; from thine ears, the wind; and from thy mind, the moon: the vital airs from thy central vein; and fire from thy mouth: the sky from thy navel; and heaven from thy head: the regions from thine ears; the earth from thy feet. All this world was derived from thee. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed, so, at the time of dissolution, the whole universe is comprehended in thee as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from thee, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so thou art the stem of the universe, and all things are visible in thee. The faculties of the intellect, that are the cause of pleasure and of pain, abide in thee as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in thee, who art exempt from all qualities. Salutation to thee, the subtile rudiment, which, being single, becomes manifold, Salutation to thee, soul of existent things, identical with the great elements. Thou, imperishable, art beheld in spiritual knowledge as perceptible objects, as nature, as spirit, as the world, as Brahmā, as Manu, by internal contemplation. But thou art in all, the element of all; thou art all, assuming every form; all is from thee, and thou art from thyself. I salute thee, universal soul: glory be to thee. Thou art one with all things: oh lord of all, thou art present in all things. What can I say unto thee? thou knowest all that is in the heart, oh soul of all, sovereign lord of all creatures, origin of all things. Thou, who art all beings, knowest the desires of all creatures. The desire that I cerished has been gratified, lord, by thee: my devotions have been crowned with success, in that I have seen thee.
世界之主Govinda雙手舉至額頭，低聲鞠躬，並用海螺尖觸碰了烏塔那帕達(Uttānapāda)的兒子，這位王族青年立即滿臉喜悅，恭敬地讚美：『眾生不滅的保護者。我敬愛你。』
陀樓婆又喊道：
『祂的形體是地、水、火、空氣、以太、心智、智力、第一元素（Ahaṅkāra）、原始自然，以及純粹、微妙、無所不在的靈魂，超越祂它凌駕於所有元素和所有感官、理智、自然和精神之上。我已經皈依了你那純粹的形體，哦至高無上的，與梵天合一，是超越一切世界的精神。向那種遍及並支持一切的形式致敬，這種形式被指名為梵天，不可改變，並為宗教聖人所沉思。你是擁有一千個頭、一千隻眼睛、一千英尺的男性，穿越宇宙，超越其表面十寸。無論過去或將來如何，Purushottama(印度教保護神毘濕奴的一個代表稱號)，你就是藝術。從你那裡誕生了 Virāt、Svarāt、Samrāt 和 Adhipuruṣa。地球的下部、上部和中部並不獨立於你：整個宇宙、過去的一切和將來的一切都來自於你：整個世界都在你之中，呈現出這種普遍的形式。來自你的祭祀，所有祭品，凝乳，酥油，以及任何一類動物。《梨俱吠陀》、《薩摩》、《吠陀經》的音律和《夜柔吠陀》從你那裡誕生。馬和牛隻有一個下巴有牙齒，從你那裡誕生的；山羊、綿羊、鹿都是從你那裡誕生的。婆羅門從你口中湧出；你懷裡的戰士；吠舍來自你的大腿；和首陀羅從你的腳下。太陽從細細的眼睛裡出來；來自薄薄的耳朵，風；月亮來自你的思想：來自你中央靜脈的生命之氣；從你的口中噴出火焰，從你的肚臍噴出天空；天堂來自你的頭；地域來自你的耳朵；大地離你腳遠。這世界的一切都源自於你。正如廣泛分佈的Nyagrodha（印度無花果）樹被壓縮在一顆小種子中一樣，在解體時，整個宇宙都被你作為它的萌芽所包容。正如Nyagrodha從種子中發芽，首先成為芽，然後上升到崇高之處，所以創造的世界從你出發，並擴展為巨大的。正如車前草樹的樹皮和葉子可以從其莖中看到一樣，你是宇宙的莖，一切事物在你身上都是可見的。智慧的能力是快樂和痛苦的緣頭，它們與一切存在合一地存在於你之中；但快樂和痛苦的根源，無論是單獨的還是混合的，都不存在於你身上，你不受所有品質的影響。向你致敬，微妙的雛形，由於單一，就變成了多方面的，向你致敬，現有事物的靈魂，與偉大的元素相同。你，是不朽的，透過內在的沉思，在靈性知識中被視為可感知的物體、自然、精神、世界、梵天、摩努。但你存在於一切之中，是一切的元素；你是一切，呈現出各種形態；一切都來自你，而你也來自你自己。我向你致敬，宇宙的靈魂：榮耀歸於你。你與萬物合一：萬物之主啊，你存在於萬物之中。我能對你說什麼？你知道內心的一切，萬物的靈魂，萬物的至高主宰，萬物的起源。你是一切眾生，知道一切眾生的願望。主啊，您已滿足了我所懷有的願望：我的奉獻已獲得成功，因為我見到了您。』
Viṣṇu said to Dhruva; “The object of thy devotions has in truth been attained, in that thou hast seen me; for the sight of me, young prince, is never unproductive. Ask therefore of me what boon thou desirest; for men in whose sight I appear obtain all their wishes.” To this, Dhruva answered; “Lord god of all creatures, who abidest in the hearts of all, how should the wish that I cerish be unknown to thee? I will confess unto thee the hope that my presumptuous heart has entertained; a hope that it would be difficult to gratify, but that nothing is difficult when thou, creator of the world, art pleased. Through thy favour, Indra reigns over the three worlds. The sister-queen of my mother has said to me, loudly and arrogantly, ‘The royal throne is not for one who is not born of me;’ and I now solicit of the support of the universe an exalted station, superior to all others, and one that shall endure for ever.” Viṣṇu said to him; “The station that thou askest thou shalt obtain; for I was satisfied with thee of old in a prior existence. Thou wast formerly a Brahman, whose thoughts were ever devoted to me, ever dutiful to thy parents, and observant of thy duties. In course of time a prince became thy friend, who was in the period of youth, indulged in all sensual pleasures, .and was of handsome appearance and elegant form. Beholding, in consequence of associating with him, his affluence, you formed the desire that you might be subsequently born as the son of a king; and, according to your wish, you obtained a princely birth in the illustrious mansion of Uttānapāda. But that which would have been thought a great boon by others, birth in the race of Svāyambhuva, you have not so considered, and therefore have propitiated me. The man who worships me obtains speedy liberation from life. What is heaven to one whose mind is fixed on me? A station shall be assigned to thee, Dhruva, above the three worlds; one in which thou shalt sustain the stars and the planets; a station above those of the sun, the moon, Mars, the son of Soma (Mercury), Venus, the son of Sūrya (Saturn), and all the other constellations; above the regions of the seven Ṛṣis, and the divinities who traverse the atmosphere. Some celestial beings endure for four ages; some for the reign of a Manu: to thee shall be granted the duration of a Kalpa. Thy mother Sunīti, in the orb of a bright star, shall abide near thee for a similar term; and all those who, with minds attentive, shall glorify thee at dawn or at eventide, shall acquire exceeding religious merit.
毘濕奴對陀樓婆說：
『你的虔誠目標確實已經達到，因為你看到了我；因為看到我，年輕的王子，永遠不會沒有收穫。因此，請問你想要什麼恩惠；因為凡是我出現在人們眼前的人都會得到他們所有的願望。』 對此，陀樓婆回答：
『眾生之主神，居於眾生心中，我所懷的心願，怎會不為您所知？我向你承認我自以為是的心所抱持的希望；這種希望很難滿足，但是當你，世界的創造者，感到高興時，沒有什麼是困難的。藉著你的恩惠，因陀羅統治了三個世界。我母親的姐妹王后曾大聲而傲慢地對我說：「王位不屬於不是我所生的人」現在我請求宇宙的支持，這是一種高於一切的崇高地位，並且將永遠存在。』
毘濕奴對他說：
『你所要求的位置，你就會得到；因為我對前世的你很滿意。你從前是婆羅門，心念常在我身上，常孝順父母，謹守職責。久而久之，一位王子成了你的朋友，他正值青春年華，縱情聲色，相貌英俊，體態優雅。看哪，由於與他交往，他的富裕，你產生了一個願望，即你可能隨後出生為國王的兒子；並且，根據您的願望，您獲得了王子誕生於烏塔納帕達 (Uttanapada) 的顯赫宅邸。但是，出生在Svāyambhuva(斯瓦揚布瓦)的種族中，別人會認為這就是一個偉大的恩惠，但你卻沒有這樣考慮，因此安撫了我。崇拜我的人會迅速從生命中獲得解脫。對於一個專注於我的人來說，天堂是什麼？陀樓婆，將在三個世界之上為你分配一個地位；你將在其中維持恆星和行星；位於太陽、月亮、索瑪（水星）之子火星、蘇裡亞（土星）之子金星以及所有其他星座之上；高於七個 Ṛṣis 的區域，以及穿越大氣層的神靈。有些天人可以活四個時代；有些人可以活四個世紀。有些是為了Manu(瑪努)的統治：你將被授予一個劫的持續時間。你的母親Sunīti，在一顆明亮的恆星的球體中，將在類似的期限內住在你附近；那些專心在黎明或黃昏榮耀你的人，將獲得超凡的宗教功德。
Thus the sage Dhruva, having received a boon from Janārddana, the god of gods, and lord of the world, resides in an exalted station. Beholding his glory, Uśanas, the preceptor of the gods and demons, repeated these verses: ”Wonderful is the efficacy of this penance, marvellous is its reward, that the seven Ṛṣis should be preceded by Dhruva. This too is the pious Sunīti, his parent, who is called Sūnritā." Who can celebrate her greatness, who, having given birth to Dhruva, has become the asylum of the three worlds, enjoying to all future time an elevated station, a station eminent above all? He who shall worthily describe the ascent into the sky of Dhruva, for ever shall be freed from all sin, and enjoy the heaven of Indra. Whatever be his dignity, whether upon earth or in heaven, he shall never fall from it, but shall long enjoy life, possessed of every blessing.