Narada Purana — Purva Bhaga, Shloka 29
Śreyas and Paramārtha: The Ribhu–Nidāgha Teaching on Non-Dual Self
Advaita
परमार्थस्तु भूपाल संक्षेपाच्छ्रूयतां मम । एको व्यापी समः शुद्धो निर्गुण प्रकृतेः परः ॥ २९ ॥
paramārthastu bhūpāla saṃkṣepācchrūyatāṃ mama | eko vyāpī samaḥ śuddho nirguṇa prakṛteḥ paraḥ || 29 ||
Wahai raja, dengarlah daripadaku secara ringkas tentang kebenaran tertinggi: Yang Maha Tinggi itu Esa, meliputi segalanya, sama terhadap semua, suci, melampaui guṇa, dan mengatasi Prakṛti (alam kebendaan).
Sanatkumara (teaching Narada; addressed to a king in the discourse)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It condenses Moksha-Dharma into a Vedantic definition of the Supreme: one, all-pervading, pure, impartial, and beyond both the guṇas and Prakṛti—pointing the seeker toward liberation through realizing the transcendent Reality.
By describing the Lord as all-pervading and pure, it supports bhakti as remembrance and worship of the One present everywhere; devotion matures when the devotee sees the same Supreme equally in all beings (sama) and rises beyond guṇa-bound attachments.
No specific Vedanga technique is taught here; the practical takeaway is philosophical discrimination (viveka) central to Moksha-Dharma—recognizing the difference between Prakṛti (guṇa-bound nature) and the nirguṇa Supreme.