Narada Purana — Purva Bhaga, Shloka 61
Sanatkumāra’s Bhāgavata Tantra: Tattvas, Māyā-Bonds, Embodiment, and the Necessity of Dīkṣā
अनंतरं कलारागं सूते भिद्यंगरूपकम् । येन भोग्याय जनिता भिद्यंगे पुरुषे पुनः ॥ ६१ ॥
anaṃtaraṃ kalārāgaṃ sūte bhidyaṃgarūpakam | yena bhogyāya janitā bhidyaṃge puruṣe punaḥ || 61 ||
Sesudah itu, ia menimbulkan keterikatan yang dinamai “kalā-rāga”, dengan mengambil bentuk pembezaan kepada anggota-anggota (serta fungsinya). Melaluinya, sekali lagi, insan—yang terbeza kepada anggota—dihasilkan demi mengalami objek-objek kenikmatan.
Suta
Vrata: none
Primary Rasa: shanta
Secondary Rasa: none
FAQs
It identifies attachment (rāga), specifically the limitedizing tendency called kalā-rāga, as a causal link that generates differentiated embodiment so that the self undergoes experience (bhoga), thereby sustaining saṃsāra.
By showing that rāga drives embodiment for enjoyment, it indirectly supports Bhakti as a corrective: redirecting attachment away from bhogya (objects) toward the Lord reduces binding desire and loosens the compulsion toward repeated embodied experience.
A Vedanga-style analytic model is implied: understanding causal sequencing (subtle disposition → attachment → differentiated functions/limbs → experience). This supports disciplined practice by diagnosing rāga as the operative mechanism behind karmic embodiment.