Narada Purana — Purva Bhaga, Shloka 89
Threefold Suffering, Twofold Knowledge, and the Definition of Bhagavān (Vāsudeva); Prelude to Keśidhvaja–Janaka Yoga
अविद्यातरुसंन्भूतं बीजमेतद्द्विधा स्थितम् । पंचभूतात्मके देहे देही मोहतमोवृत्तः ॥ ८७ ॥
avidyātarusaṃnbhūtaṃ bījametaddvidhā sthitam | paṃcabhūtātmake dehe dehī mohatamovṛttaḥ || 87 ||
Benih ini, lahir daripada pohon avidyā, berdiri dalam dua bentuk. Dalam tubuh yang tersusun daripada lima unsur, diri yang berjasad bergerak di bawah kuasa delusi dan kegelapan (tamas).
Sanatkumara (teaching Narada in Moksha-Dharma context)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: none
FAQs
It identifies ignorance (avidyā) as the root “seed” of bondage and explains that embodiment in the five-element body easily places the self under delusion (moha) and inertia/darkness (tamas), which sustains saṃsāra.
By pointing to moha and tamas as the operating forces in embodied life, it implicitly supports bhakti as a purifying discipline: devotion to Vishnu steadies the mind, reduces tamasic delusion, and turns the seeker toward clarity (sattva) and liberation.
No specific Vedanga (like Vyakarana, Jyotisha, or Kalpa) is directly taught in this verse; the practical takeaway is philosophical discrimination—recognizing the five-element body as a field where tamas and moha arise, prompting disciplined sādhana.