Narada Purana — Purva Bhaga, Shloka 141
Mokṣopāya: Bhakti-rooted Jñāna and the Aṣṭāṅga Yoga of Viṣṇu-Meditation
अचञ्चलं मनः कुर्याद्ध्येये वस्तुनि सत्तम । ध्यानं ध्येयं ध्यातृभावं यथा नश्यति निर्भरम् ॥ ४१ ॥
acañcalaṃ manaḥ kuryāddhyeye vastuni sattama | dhyānaṃ dhyeyaṃ dhyātṛbhāvaṃ yathā naśyati nirbharam || 41 ||
O best of the virtuous, one should make the mind unwavering in the object fit for meditation, so that—completely—the triad of meditation, the object of meditation, and the sense of being the meditator dissolves away.
Sanatkumara (teaching Narada in a jnana-oriented meditation context)
Vrata: none
Primary Rasa: shanta (peace)
Secondary Rasa: adbhuta (wonder)
FAQs
It teaches that true meditation culminates in the fading of all three—practice (dhyāna), object (dhyeya), and egoic doership/identity (dhyātṛ-bhāva)—indicating absorption that leads toward moksha.
While framed as dhyāna, its practical bhakti application is single-pointed fixation on the chosen divine reality (iṣṭa-devatā), where sustained focus matures into self-forgetful absorption rather than mere conceptual worship.
No specific Vedanga (like Vyākaraṇa, Jyotiṣa, or Kalpa) is taught here; the takeaway is yogic discipline—stabilizing the mind on a worthy object until mental modifications and the sense of “I meditate” subside.