Shloka 29
Dhruva Uses the Nārāyaṇāstra; Manu Checks His Wrath and Teaches Dharma
तमेनमङ्गात्मनि मुक्तविग्रहे व्यपाश्रितं निर्गुणमेकमक्षरम् । आत्मानमन्विच्छ विमुक्तमात्मदृग् यस्मिन्निदं भेदमसत्प्रतीयते ॥ २९ ॥
tam enam aṅgātmani mukta-vigrahe vyapāśritaṁ nirguṇam ekam akṣaram ātmānam anviccha vimuktam ātma-dṛg yasminn idaṁ bhedam asat pratīyate
لذلك يا دُهروفا العزيز، وجِّه قلبك إلى الشخصِ الأسمى: الواحد، الذي لا يَسقُط ولا يَفنى، النِّرغُن، القائم في صورته المتحرّرة. وبالتحقّق الذاتي ستدرك أن تمايزات المادة ليست إلا ومضًا متذبذبًا كأنها غير حقيقية.
The living entities have three kinds of vision, according to their positions in self-realization. According to the bodily concept of life, one sees differentiation in terms of varieties of bodies. The living entity actually passes through many varieties of material forms, but despite all such changes of body, he is eternal. When living entities, therefore, are viewed in the bodily concept of life, one appears to be different from another. Lord Manu wanted to change the vision of Dhruva Mahārāja, who was looking upon the Yakṣas as different from him or as his enemies. Factually no one is an enemy or a friend. Everyone is passing through different types of bodies under the law of karma, but as soon as one is situated in his spiritual identity, he does not see differentiation in terms of this law. In other words, as stated in Bhagavad-gītā (18.54) :
FAQs
This verse teaches that when one takes shelter of the imperishable Supreme Self and sees with spiritual vision, the perceived divisions of the world are understood as unreal in comparison to the one, nondual reality.
In the context of Dhruva’s intense reaction against the Yakshas, Manu instructs him to rise above anger and bodily identification by taking shelter of the Supreme Self, thereby dissolving the sense of “us vs. them” rooted in duality.
Practice stepping back from ego-based reactions—through prayer, mantra, and self-inquiry—so conflicts are not fueled by rigid identities; seeing the same spiritual essence reduces hatred and restores dharmic restraint.