Narada Purana — Purva Bhaga, Shloka 91
Śreyas and Paramārtha: The Ribhu–Nidāgha Teaching on Non-Dual Self
Advaita
एकः समस्तं यदिहास्ति किंचित्तदच्युतो नास्ति परं ततोऽन्यत् । सोऽहं स च त्वं स च सर्वमेतदात्मांस्वयं भात्यपभेदमोहः ॥ ९१ ॥
ekaḥ samastaṃ yadihāsti kiṃcittadacyuto nāsti paraṃ tato'nyat | so'haṃ sa ca tvaṃ sa ca sarvametadātmāṃsvayaṃ bhātyapabhedamohaḥ || 91 ||
ອະຈຸຕະ (Acyuta) ແຕ່ຜູ້ດຽວເປັນທຸກສິ່ງທີ່ມີຢູ່ໃນນີ້ ບໍ່ວ່າສິ່ງໃດກໍຕາມ; ເຫນືອພຣະອົງບໍ່ມີອື່ນໃດ. ພຣະອົງແມ່ນ “ຂ້ອຍ”, ພຣະອົງແມ່ນ “ເຈົ້າ”, ແລະພຣະອົງແມ່ນທັງໝົດນີ້; ອາດຕະມັນສ່ອງສະຫວ່າງໂດຍຕົນເອງ, ແຕ່ຄວາມຫຼົງໃນຄວາມແຕກຕ່າງເປັນແຕ່ຄວາມເຂົ້າໃຈຜິດ.
Sanatkumara (teaching Narada in the Moksha-Dharma dialogue)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: bhakti
FAQs
It asserts a Moksha-Dharma vision: Acyuta (Vishnu) alone is the total reality, and liberation comes from recognizing the Self’s self-luminous nature while dropping the delusion of separateness.
By declaring Acyuta as ‘I’, ‘you’, and ‘all’, it deepens Vishnu-bhakti into all-pervading remembrance (smaraṇa): devotion matures when the devotee sees every being and experience as belonging to Acyuta.
No specific Vedanga (like Vyākaraṇa, Jyotiṣa, or Kalpa) is taught in this verse; the practical takeaway is viveka—discerning the Self from the bheda-moha (error of difference) that fuels bondage.