Narada Purana — Purva Bhaga, Shloka 63
Sanatkumāra’s Bhāgavata Tantra: Tattvas, Māyā-Bonds, Embodiment, and the Necessity of Dīkṣā
नित्यस्तदायमात्मा तु लभते पुरुषाभिधाम् । कलैव प्रश्चादव्यक्तं सूते भोग्याय चास्य तु ॥ ६३ ॥
nityastadāyamātmā tu labhate puruṣābhidhām | kalaiva praścādavyaktaṃ sūte bhogyāya cāsya tu || 63 ||
Este Ser eterno, en esa condición, llega a ser designado como «Puruṣa»; y después, como si fuera por una porción (kalā), lo Inmanifestado (avyakta) hace surgir el mundo para que sea objeto de experiencia para él.
Sanatkumara (teaching Narada in a philosophical-technical exposition)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It distinguishes the eternal Self (ātman) from the produced field of experience, explaining that the Self is called ‘Puruṣa’ while the Unmanifest (avyakta) unfolds the experienced world—supporting discernment (viveka) toward liberation.
By showing that the world is ‘bhogya’ (an object of experience) produced by avyakta, it encourages turning the mind from mere enjoyment toward the eternal Puruṣa—an inner shift that bhakti completes by fixing devotion on the supreme Self beyond prakṛti.
The verse uses precise technical categories (Puruṣa, Avyakta, bhogya, kalā) typical of śāstric analysis; this kind of definitional clarity aligns with Vedāṅga-style systematic exposition, especially the discipline of precise terminology and classification.