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 ||
အချျုတ (Acyuta) တစ်ပါးတည်းသာ ဤလောက၌ ရှိသမျှ အရာအားလုံးဖြစ်သည်။ သူ့ထက် အခြား အမြင့်မားသော အရာမရှိ။ သူသည် “ငါ” လည်းဖြစ်၊ “သင်” လည်းဖြစ်၊ ဤအရာအားလုံးလည်းဖြစ်သည်။ အတ္တမန်သည် ကိုယ်တိုင်တောက်ပနေပြီး ကွဲပြားမှု၏ မောဟသည် မှားယွင်းသော ထင်မြင်ချက်သာ ဖြစ်သည်။
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.