Narada Purana — Purva Bhaga, Shloka 26
योगस्वरूप-धारणा-समाधि-वर्णनम् (केशिध्वजोपदेशः)
सनकाद्यासदा ज्ञानिन् ब्रह्मभावनया युताः । कर्मभावनया चान्ये देवाद्याः स्थावराश्चराः ॥ २६ ॥
sanakādyāsadā jñānin brahmabhāvanayā yutāḥ | karmabhāvanayā cānye devādyāḥ sthāvarāścarāḥ || 26 ||
Sanaka et les autres sages demeurent toujours établis dans la connaissance, pourvus de la contemplation de Brahman (brahma-bhāvanā) ; tandis que d’autres êtres—à commencer par les dieux, mobiles et immobiles—sont orientés par la contemplation de l’action (karma-bhāvanā).
Sanatkumara (addressing Narada in Moksha-dharma discourse)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It distinguishes two inner orientations: the jñānī’s steady brahma-bhāvanā that leads toward mokṣa, and the karmic conditioning (karma-bhāvanā) that keeps most beings—high or low—moving within samsāra.
While the verse explicitly contrasts jñāna and karma, it supports bhakti by implying that liberation depends on inner remembrance/contemplation of the Supreme reality; in Narada Purana, such sustained contemplation is commonly fulfilled through Vishnu-bhakti as a stable, purifying bhāvanā.
No specific Vedāṅga (like Vyākaraṇa or Jyotiṣa) is taught here; the practical takeaway is sādhanā-oriented—cultivate brahma-bhāvanā (steady contemplative discipline) rather than remaining driven by karma-bhāvanā (fruit-oriented action).