Narada Purana — Purva Bhaga, Shloka 43
Sanatkumāra’s Bhāgavata Tantra: Tattvas, Māyā-Bonds, Embodiment, and the Necessity of Dīkṣā
शक्तयः करणं चात्र मायोपादानमिष्यते । नित्यैका च शिवा शक्त्या ह्यनादिनिधना सती ॥ ४३ ॥
śaktayaḥ karaṇaṃ cātra māyopādānamiṣyate | nityaikā ca śivā śaktyā hyanādinidhanā satī || 43 ||
ที่นี่สรรพศักติถูกสอนว่าเป็นเครื่องมือแห่งการกระทำ และมายนั้นยอมรับว่าเป็นเหตุวัตถุ; กระนั้น ศิวศักติเป็นหนึ่งและเที่ยงแท้ จริงๆ แล้วไร้จุดเริ่มและไร้จุดจบ
Sanatkumara (teaching Narada in a doctrinal exposition)
Vrata: none
Primary Rasa: shanta
Secondary Rasa: adbhuta
FAQs
It distinguishes levels of causality: śaktis function as the operative instruments of manifestation, Māyā is treated as the material basis of the world-process, and yet the supreme Śivā-Śakti is affirmed as eternal—beginningless and endless—pointing the seeker toward the unconditioned reality beyond change.
By presenting Śivā-Śakti as the ever-abiding divine principle behind all powers and appearances, it supports devotion that is not limited to transient results; bhakti is directed to the eternal source (Śiva with Śakti) rather than to merely worldly expressions of power governed by Māyā.
It uses precise doctrinal causality terms (karaṇa, upādāna) important for śāstric reasoning as applied in Vedānta-style analysis; the takeaway is learning to classify causes—instrumental vs material—so one does not mistake Māyā’s products for the eternal principle.