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Narada Purana — Purva Bhaga, Shloka 103

Sanatkumāra’s Bhāgavata Tantra: Tattvas, Māyā-Bonds, Embodiment, and the Necessity of Dīkṣā

बालपौगंडभेदेन युवत्वं प्रतिपद्यते । एवं क्रमेण लोकेऽस्मिन्देहिनां देहसंभवः ॥ १०३ ॥

bālapaugaṃḍabhedena yuvatvaṃ pratipadyate | evaṃ krameṇa loke'smindehināṃ dehasaṃbhavaḥ || 103 ||

Melalui tahapan masa kanak-kanak dan remaja, seseorang mencapai masa muda; demikian pula di dunia ini, para makhluk berjasad memperoleh tubuh secara bertahap.

बाल-पौगण्ड-भेदेनby the differentiation into childhood and boyhood
बाल-पौगण्ड-भेदेन:
Karaṇa (करण)
TypeNoun
Rootबाल + पौगण्ड + भेद (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया (Instrumental), एकवचन; समासः द्वन्द्वः (बालपौगण्डयोः) ततः तत्पुरुष-सम्बन्धः (भेदेन = by the distinction/stage-difference)
युवत्वम्youth
युवत्वम्:
Karma (कर्म)
TypeNoun
Rootयुवत्व (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (Accusative), एकवचन
प्रतिपद्यतेis attained, is reached
प्रतिपद्यते:
Kriya (क्रिया)
TypeVerb
Rootप्रति+पद् (धातु)
Formलट् (Present), प्रथमपुरुष, एकवचन; आत्मनेपदी; धातुः: प्रति+पद् (प्राप्तौ/गत्यर्थे)
एवम्thus
एवम्:
Prakāra (प्रकार)
TypeIndeclinable
Rootएवम् (अव्यय)
Formअव्यय; क्रियाविशेषण (adverb)
क्रमेणgradually
क्रमेण:
Karaṇa (करण)
TypeNoun
Rootक्रम (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन
लोकेin the world
लोके:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootलोक (प्रातिपदिक)
Formपुंलिङ्ग, सप्तमी (Locative), एकवचन
अस्मिन्in this
अस्मिन्:
Adhikaraṇa (अधिकरण)
TypeNoun
Rootइदम् (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग/नपुंसकलिङ्ग, सप्तमी, एकवचन; सर्वनाम (this)
देहिनाम्of embodied beings
देहिनाम्:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootदेहिन् (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (Genitive), बहुवचन
देह-सम्भवःthe arising of the body
देह-सम्भवः:
Karta (कर्ता)
TypeNoun
Rootदेह + सम्भव (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; समासः षष्ठी-तत्पुरुषः (देहस्य सम्भवः)

Sanatkumara (teaching Narada)

Vrata: none

Primary Rasa: shanta

Secondary Rasa: none

FAQs

It emphasizes that embodiment and life-experience unfold gradually through time and stages, encouraging detachment and discernment (viveka) toward the changing body.

By highlighting the body’s staged, impermanent nature, it supports bhakti as reliance on the eternal Lord rather than identification with transient bodily conditions like childhood or youth.

It reflects a structured, sequential view (krama) of human development—useful for dharmic life-stage awareness (ashrama sense) and for Vedanga-style analytical description, though no specific ritual or grammar rule is directly taught in this verse.