Narada Purana — Purva Bhaga, Shloka 32
Śreyas and Paramārtha: The Ribhu–Nidāgha Teaching on Non-Dual Self
Advaita
विज्ञानं परमार्थोऽसौ वेत्ति नोऽतथ्यदर्शनः । वेणुरंघ्रविभेदेन भेदः षङ्जादिसंज्ञितः ॥ ३२ ॥
vijñānaṃ paramārtho'sau vetti no'tathyadarśanaḥ | veṇuraṃghravibhedena bhedaḥ ṣaṅjādisaṃjñitaḥ || 32 ||
مَن عرفَ الـvijñāna، أي المعرفة الحقّة، وعرفَ الـparamārtha، الحقيقة العُليا، فهو العارف؛ أمّا صاحبُ الرؤية الزائفة فلا يدري. كما أنّ اختلافَ ثقوبِ الناي التي تُغطّيها الأصابع يُنشئ تقسيماتِ النغم، فتُسمّى Ṣaḍja وما بعدها.
Sanatkumara (teaching Narada in a Moksha-Dharma discourse; using a technical analogy from musical science)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It teaches viveka: the realized knower apprehends paramārtha (ultimate truth), while the deluded remain in atathya-darśana (false seeing). The flute-note analogy shows how apparent differences arise from conditions, not from the essence.
By implying that devotion should be grounded in right vision: when perception is purified, the seeker recognizes the One Reality behind changing names and forms—supporting steady Vishnu-bhakti rather than devotion based on confusion or mere externals.
It gestures toward Śikṣā (phonetics/sound discipline) and nāda-based understanding: like notes (ṣaḍja etc.) arising from precise finger/air positions, spiritual insight also depends on correct method and discernment.