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प्रथमः पादः - सूत्र ६

ब्रह्मसूत्र वरील हा टीका ग्रंथ आहे. ब्रह्मसूत्र ग्रंथात एकंदर चार अध्याय आहेत.


सूत्र ६
आदित्यादिमतयश्वाङ्ग उपपत्ते: ॥६॥

आदित्यादिमतयश्वाङग उपपत्ते: ॥
य एवासौ तपति तमुद्नीथमुपासीत लोकेषु पञ्चविध  सामोपासीत वाचि सप्तविध सामोपासीत इयमेवर्गग्नि: सामेत्येवमादिष्वङ्गावबद्धेषूपासनेषु संशय: किमादित्यादिषूद्नीथादिदृष्टयो विधीयन्ते किं वोद्नीथादिष्वेवादित्यादिदृष्टय इति ।
तत्रानियमो नियमकारणाभावादिति प्राप्तम् ।
न हयत्र ब्रम्हाण इव कस्यचिदुत्कर्षविशेषोऽवधार्यते ।
ब्रम्हा हि समस्तजगत्कारणत्वादपहतपाप्मत्वादिगुणयोगाच्चादित्यादिभ्य उत्कृष्टमिति शक्यमवधारयितुम् ।
न त्वदित्योद्नीथादीनां विकारत्वाविशेषात्किंचिदुत्कर्षविशेषावधारणे कारणमस्ति ।
अथ वा नियमेनैवोद्नीथादिमतय आदित्यादिष्वध्यस्येरन् । कस्मात् ।
कर्मात्मकत्वदुद्नीथादीनाम् ।
कर्मणश्च फलप्राप्तिप्रसिद्धे: ।
उद्नीथादिमतिभिरुपस्यमाना आदित्यादय: कर्मात्कमा: सन्त: फलहेतवो भविषन्ति ।
तथा चेयमेवर्गग्नि: सामेत्यत्र तदेतदेतस्यामृच्यध्यूढं सामेत्यृक्शब्देन पृथिवीं निर्दिशति सामशब्देनाग्निं तच्च पृथिव्यग्न्योऋक्सामद्दष्टिचिकीर्षायामवकल्पते न ऋक्सामयो: पृथिव्यग्निद्दष्टिचिकीर्षायाम् ।
क्षत्तरि हि राजद्दष्टिकरणाद्राजशब्द उपचर्यते न राजनि क्षत्तुशब्द: ।
अपि च लोकेषु पञ्चविध सामोपासीतेत्यधिकरणनिर्देशाल्लोकेषु सामाध्यसितव्यमिति प्रतीयते ।
एतद्नायत्रं प्राणेषु प्रोतमिति चैतद्दर्शयति ।
प्रथमनिर्दिष्टेषु चादित्यादिषु चरमनिर्दिष्टं ब्रम्हाघ्यस्तमादित्यो ब्रम्होत्यादेश इत्यादिषु ।
प्रथमनिर्दिष्टाश्च पृथिव्यादयश्वरमनिर्दिष्टा हिंकारादय: पृथिवी हिंकार इत्यादिश्रुतिषु ।
अतोऽनङ्गेष्वादित्यादिष्वङ्गमतिक्षेप इति ।
एवं प्राप्ते ब्रूम: ।
आदित्यादिमतय एवाङ्गेषूद्नीथादिषु क्षिप्येरन् । कुत: । उपपत्ते: ।
उपपद्यते हयेवमपूर्वसन्निकर्षादादित्यादिमतिभि: संस्क्रियमाणेषूद्नीथादिषु कर्मसमृद्धि: ।
यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यंवत्तर बवतीति च विद्याया: कर्मसमृद्धिहेतुता दर्शयति ।
भवतु कर्मसमृद्धिफलेष्वेवं स्वतन्त्रफलेषु तु कथं य एवदेवं विद्वाँल्लोकेषु पञ्चविधँसामोपास्त इत्यादिषु ।
तेष्वप्यधिकृताधिकारात्प्रकृतापूर्वसन्निकर्षेणिअव फलकल्पना युक्ता गोहोहनादिनियमवत् ।
फलात्म्कत्वाच्चादित्यादीनामुद्नीथादिभ्य: कर्मात्मकेभ्य उत्कर्षोपपत्ति: ।
आदित्यादिप्राप्तिलक्षणं हि कर्मफलं शिष्यते श्रुतिषु ।
अपि च ॐ मित्येतदक्षरमुद्नीथमुपासीत खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवतीति चोद्नीथमेवोपास्यत्वेनोपक्रम्यादित्यादिमतीर्विदधाति ।
यत्तूक्तमुद्रीथादिमतिभिरुपास्याअना आदित्यादय: कर्मभूयं भूत्वा फलं करिष्यन्तीति । तदयुक्तम् ।
स्वयमेवोपासनस्य कर्मत्वात्फलवत्त्वोपपत्ते: ।
आदित्यादिभावेनाइ च द्दश्यमानानामुद्राथादीनां कर्मात्मकत्वानपायात् ।
तदेतदेतस्यामृच्यध्यूढँसामोति तु लाक्षणिक एव पृथिव्यग्न्योऋकसामशब्दप्रयोग: ।
लक्षणा च यथासंभवं सन्निकृष्टेन विप्रकृष्टेन वा स्वार्थसंबन्धेन प्रवर्तते ।
तत्र यद्यपि ऋक्सामयो: पृथिव्यग्निद्दष्टिचिकीर्षा तथापि प्रतिद्धयोऋकतामयोर्भेद्देनानुकीर्तनात्पृथिव्यग्न्योश्व सन्निबानात्तयोरेवैब ऋकसामशब्दप्रयोग ऋक्तामसंबन्धादिति मिस्चीयते ।
खतृशब्दोऽपि हि कुतश्चित्कारणाद्राजानमुसर्पन्न निवारयितुं पार्यते ।
इयमेवर्गिति च यथाक्षरन्यासमुच एव वृथिवीत्वमवधारयति ।
पृथव्या तृक्त्वेऽवबार्यमाण इयमृगेवेत्यक्षरन्यात: त्यात् ।
व एवं विद्वान्साम गायतीति चाङ्गाश्रयमेव विज्ञानमुपसंहरति न पृथिषाद्याश्रयम् ।
तथा लोकेषु पञ्चविधँ सामोपासीतेति यद्यपि सप्तमीनिर्दिष्टा लोकात्सथापि साम्न्येव तेऽध्यस्येरन्द्वितीयानिर्देशेन सान्न उपास्यत्वावगमात् । तामनि हि लोकेष्वध्यस्यमानेषु साम लोकात्मनोपासितं भवति ।
अन्यथा पुनर्लोका: तामात्मनोपासिता: स्यु: ।
एतेन एतद्नायत्रं प्राणेषु प्रोतमित्यादि व्याख्यातम् ।
यन्नापि तुल्यो द्वितीयानिर्देश: अथ स्वल्वमुमादित्यँ सप्तविधँ सामोपासीतेति तन्नापि समस्तस्य खलु सान्न उपासनं साधु ।
ति तु पञ्चविधस्या अथ सप्तविवस्येति च तात्र एवोपास्यत्वोपक्रमात्तस्मिन्नेवादित्याद्यध्यास: ।
एतस्मादेव च सान्न उपास्यत्वावगमात्मृथिवी हिंकार इत्यादिनिर्देशाविपर्ययेऽपि हिंकारदिष्वेव पृथिव्यादिद्दष्टि: ।
तस्मादनङ्गाश्रया आदित्यादिमतयोऽङ्गेषूद्नथिदिषु क्षिप्येरन्निति सिद्धम् ॥६॥

Translation - भाषांतर
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Last Updated : 2014-12-22T01:30:42.6670000

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NĀRADA I(नारद)

  • A very famous sage of the Purāṇas.
    1) Birth.
    Nārada was the son of Brahmā, born from his lap. Brahmā mentally created the famous saptarṣis, Marīci, Aṅgiras, Atri, Pulastya, Vasiṣṭha, Pulaha and Kratu. From Brahmā's anger was born Rudra, from his lap Nārada, from his right thumb Dakṣa, from his mind Sanaka and others and from his left thumb a daughter called Vīraṇī. Dakṣa wedded Vīraṇī. [Devī Bhāgavata, 5th Skandha].
    2) Various births of Nārada.
    The Purāṇas refer to more than seven prominent births of Nārada. He was first born as the son of Brahmā, and after that, on account of Brahmā's curse he was born as the Gandharva called Upabarhaṇa. Following that he was born as the son of emperor Drumila and was named Nārada. Again born as the son of Brahmā under the name Nārada, he married Mālatī and ended his life as a monkey. He was again born as the son of Brahmā and was cursed by Dakṣa. Afterwards he was born as the son of Dakṣa and also as a worm. All these births did not occur in one and the same Manvantara. Nārada may be noticed doing something or other in connection with the various characters in the Purāṇas. There is no other character in the Purāṇas occupying so popular a place in them as Nārada. The important five births of Nārada are described below.
    (i) The Gandharva called Upabarhaṇa.
    Nārada born from the lap of Brahmā desired to remain a celibate. But, Brahmā suggested that he should assume responsibility for procreation as his (Brahmā's) other sons like Marīci and Sanaka had already become celibates. Nārada did not accept this suggestion of Brahmā at which the latter got angry and cursed Nārada to lose his knowledge and to marry fifty beautiful women. Brahmā continued:--“You will be born as a Gandharva known as Upabarhaṇa and will become a great musician. You will be unrivalled in the handling of the Vīṇā. After your death as the Gandharva you will be born as the son of a servant woman, and as such you will be a great devotee of Viṣṇu. Afterwards you will be born as my son when I will impart knowledge to you.” There was a Gandharva called Citraketu, who performed penance on the banks of the Puṣkara lake to propitiate Śiva for a child. Śiva appeared and blessed Citraketu to the effect that Nārada, the son of Brahmā, would be born as his son. Accordingly the wife of Citraketu delivered a son whom the family priest named Upabarhaṇa. The boy grew up as a devotee of Viṣṇu. Bṛhaspati taught him the worship of Hari (Viṣṇu). Upabarhaṇa lived on the slopes of the Himālayas performing penance. While Upabarhaṇa was one day engaged in Samādhi fifty daughters of the Gandharva called Citraratha passed that way, and they fell in love with Upabarhaṇa, who was in Samādhi. He awoke from Samādhi on hearing the melodious songs of the fifty damsels who stood there with palms joined in reverence. Upabarhaṇa too fell in love with them, and he married all the fifty girls. He returned with them to the palace and lived there for thousands of years. Once the Gandharvas and the Apsaras were invited to sing the story of Viṣṇu in Brahmaloka. Upabarhaṇa accompanied them. He became lustful towards Rambhā. The Prajāpatis, who noticed it got angry, and Upabarhaṇa well-nigh dead due to their curse returned home. He told his wives all that had happened to him. He spread a darbha grass on the ground and lay on it and died. Mālatī, the eldest of his wives, got ready to curse Brahmā, Yama and Mṛtyu. In great consternation they sought refuge under Viṣṇu, who comforted and sent them back to Mālatī. They saluted her. Then a brahmin, who went there questioned Brahmā about the death of Upabarhaṇa. The brahmin told him that, according to previous decision, life for another thousand years remained for Upabarhaṇa, but he died in the meantime on account of the curse of Prajāpati. Immediately the brahmin assumed the form of Viṣṇu. The brahmin blessed Upabarhaṇa who woke up from death rubbing his eyes. He lived happily at home with his wives. He was blessed with children and grandchildren. Knowing that his end was near Upabarhaṇa and Mālatī spent their time in austerities on the banks of the Gaṅgā. At last Upabarhaṇa expired, and Mālatī ended her life in his funeral pyre. [Bhāgavata, 7th Skandha].
    (i
    i) Son of Kalāvatī.
    There lived in Kānyakubja the emperor called Drumila. He, along with his wife Kalāvatī, performed penance on theb anks of the Gaṅgā for an offspring. Kalāvatī pleased Kaśyapa, by her worship and with his blessing she became pregnant. Drumila, who in the meantime had renounced everything in life, decided to spend the rest of his life in the forest itself. He gifted away all his wealth to brahmins and died in the forest. Though Kalāvatī got ready to follow him in the funeral pyre, a celestial voice stopped her and she refrained from committing self-immolation. She returned to the village and lived as a slave in a brahmin's house. In due course of time she delivered a son. On the birth of the child it rained in the land which was suffering from failure of rains, and because of that the brahmin master of Kalāvatī named the child Nārada, meaning he who gives water. When the child Nārada grew up he told his mother the story about his former birth. He turned out to be a great devotee of Viṣṇu. Meanwhile, Kalāvatī, who went to milk the cow one night, was bitten to death by a snake, and Nārada was orphaned. Śiva and three attendants of his who went there in disguise were pleased at Nārada's great devotion for Viṣṇu and his service-mentality. He lived on the left-overs given by them. He repeated songs sung by them about Viṣṇu. Gradually Nārada became perfect devotee of Viṣṇu and a unique master of music. Śiva and others imparted Bhāgavata to Nārada before they left him. Nārada who thus attained divine knowledge performed penance for many years on the banks of the Gaṅgā and died there. [Bhāgavata, 7th Skandha].
    (ii
    i) Birth as Kapi (Monkey).
    Nārada, who expired on the banks of the Gaṅgā was again born as the son of Brahmā. Though the father wanted the son to get married the latter preferred to spend his days in the meditation on God. Brahmā then told his son as follows:-- “Why are you so much afraid of the house-holder's life? Many people have attained salvation by following the four āśramas (stages in life) like that of the celibate, the house-holder, the anchorite and the sannyāsin. In fact, only such people will be able to serve man and God. A girl named Mālatī alias Damayantī is born to maharṣi Sañjaya, and Śiva has granted her the boon that in this birth you will become her husband. You, therefore, go to Naranārāyaṇas engaged in penance on the Himālayas. They will give Mālatī in marriage to you.” Accordingly Nārada went to Badarikāśrama where in the presence of Naranārāyaṇas he married Mālatī. During those days Nārada and sage Parvata started on a pilgrimage in the course of which they went to the palace of emperor Sañjaya to observe Cāturmāsya. The emperor left a well-furnished house at the disposal of the pilgrims. He also deputed his daughter Damayantī to serve them. The humble service of Damayantī pleased them both. But, Damayantī's devotion towards Nārada was more ardent and both of them noticed this fact. One day Parvata asked Nārada whether Damayantī did not take a special interest in him (Nārada) and to this Nārada answered ‘Yes, I too think so{??}. Parvata got angry at this answer of Nārada and told him thus: “We had agreed at the time when we started on this tour to divulge all secrets to each other Now you have broken that contract. Why did you not tell me about Damayantī's partiality for you? You become, therefore, a monkey”. Nārada, in turn, cursed Parvata as follows: “You will live in hell in Yamaloka for a hundred years.” Accordingly Nārada became a monkey and Parvata lived in hell. At this juncture Sañjaya's ministers advised him to marry his daughter to a prince, and the news made her very sad. Sañjaya understood the reason for his daughter's sadness from her nurse. The father had ultimately to yield to her wishes and Damayantī married Nārada, who had been turned into a monkey. Hundred years rolled by, and Parvata, the period of his curse being over, returned to the palace of Sañjaya. Nārada treated Parvata duly well, and pleased at the treatment, he gave redemption to Nārada from the curse. Nārada lived very happily with Damayantī for a long time at the palace, and after the demise of Damayantī he attained Brahmaloka. [Bhāgavata, 7th Skandha].
    (i
    v) Born as Dakṣa's son.
    After the creation of the Devas was over, Brahmā called Dakṣa to him and asked him to marry Vīraṇī and procreate, and Dakṣa accordingly begot five thousand sons of Vīraṇī. They were called Haryaśvas Finding that the Haryaśvas also were interested in the procreation of children Nārada, the Devarṣi, approached and told them as follows:-- “Oh! Haryaśvas! You who are exceptionally vital people seem to be trying to procreate children. But, you have not enquired as to whether there is enough space on earth for such large numbers of people. You are just like children who know nothing about the world. How will you procreate people? Since you could live absolutely free in the sky, why do you not find out the limit of the earth?” The Haryaśvas thereupon ran away in different places to find out the limit of the earth, and they have not, like the rivers which entered the ocean, returned yet. At the loss of the Haryaśvas in the above manner, Dakṣa created the Śabalāśvas, whom also Nārada sent away to various parts of the earth. Dakṣa again created five thousand people whom also Nārada drove away in the above manner. Angry and sad at this, Dakṣa cursed Nārada thus:--“Well, Nārada! my children roam about like this because of you. Therefore, you too in future will be roaming about without a permanent abode. Moreover, you will have rebirth as my son.” Nārada became a world-trotter on account of the above curse of Dakṣa. He was also reborn as the son of Dakṣa. [Devī Bhāgavata, 7th Skandha ];[ Viṣṇu Purāṇa, Part 1, Chapter 15].
    (v) Born as a worm.
    There is a story about Nārada being born as a worm. On the approach of a chariot the worm moved quickly away from its route lest its wheel should crush it to death. The King seated in the chariot burst out into laughter at the above sight when the worm told him as follows:--“There is nothing to be laughed at in my action. In every birth the body is much dear to the ātman (soul). Just as you love your body I also love and protect my body. [Mahābhārata].
    3) Viṣṇu showed Nārada the function of Māyā.
    See under Tāladhvaja
    I 4) Nārada became a woman.
    While staying once with Kṛṣṇa at Dvārakā, Nārada and the former went out on a tour in an aerial chariot. On the way they saw a stream and Kṛṣṇa stopped the chariot there as Nārada wanted to quench his thirst at the stream. Nārada drank water from the stream disobeying Kṛṣṇa's injunction that he should bathe before drinking water, and lo! the next moment Nārada was turned into a woman and when ‘she’ looked around neither Kṛṣṇa nor the chariot was to be seen. She wandered about in the forest and at last reached an āśrama. When the Ṛṣi of the āśrama awoke from his samādhi he saw standing before him a beautiful woman who requested him to accept her as his disciple. He readily granted her request. The preceptor married the disciple and in due course of time she became the mother of sixty children. One day all the sixty children and their father expired together. The grief-stricken widow felt too weak to perform the obsequies of the dead. An extraordinary hunger also held her in its grips. She raised her hand to pluck a fruit from the mango tree that stood nearby but could not reach the mango above. She placed together the corpses one on the other, mounted upon the heap of dead bodies and plucked the mango-fruit Immediately a brahmin arrived on the spot and exhorted the widow on the impropriety of taking food without bathing after the death of husband and children. Then the widow entered the stream and dived in its waters holding above water the hand in which was held the mango, and lo! it was Nārada who came out from the water. Only the hand, which had been held above water and did not therefore get wet, remained like that of a woman with bangles thereon. The brahmin, who stood there on the banks of the stream transformed himself into Kṛṣṇa. As ordered by Kṛṣṇa Nārada again dived with the whole of his body in the water when the hand also turned into that of a man. The mango held in the hand turned into an excellent Vīṇā. And Kṛṣṇa told Nārada: “The Ṛṣi who lived with you as your husband and who is no more is Kālapuruṣa, and the sixty children are years Prabhava, Vibhava etc. Kṛṣṇa and Nārada then returned to Dvārakā. [Bhāgavata. 7th Skandha].
    5) Nārada met the woman called Bhakti.
    When Kalikāla held the earth in its grips Nārada, on a particular occasion, went round the world viewing the evils of Kali, and he saw a young woman immersed in grief sitting on the banks of the Yamunā, the sports field of Kṛṣṇa. On both sides of her two old men were breathing in an unconscious state, and the woman, weeping was trying to restore them to consciousness. Many other women were fanning the unconscious men and trying to comfort the woman. Nārada approached the young woman when she spoke to him as follows: ‘Oh! great sage, please put an end to my grief, because your words will remove all grief. I am called Bhakti and these two old men are my sons, one of whom is known as Jñāna (knowledge) and the other Vairāgya (renunciation), and they have become old due to the impact of time. The others found here are sacred rivers, who have come to serve me. But, the service of nobody will do me good. I was born in the Drāviḍa region, grew up in Karṇāṭaka, lived here and there in Mahārāṣṭra and became old at Gujarat whereat, atheists due to the evil of Kali inflicted wounds on me for a long time so that I became very weak. I did then go with my sons to the worshipful Vṛndāvana where I regained my old form and became a young woman in the shape of a ghost. My children suffer here in an unconscious state and I have to leave this for another place. I am so very sad that my sons have become old. Why did I become a young woman when my sons were old people? We three were touring together, and how then did this difference arise with regard to us? Is it not the proper thing for the mother to be older, and her children younger? You will please explain the reason for all these.” Nārada read out the Vedas and the Vedāṅgas to her, to no purpose. Then Sanaka, Sanandana, Sanatkumāra, Sanatsujāta and others (all of them the mental offsprings of Brahmā and gifted with eternal youth) asked Nārada to read out Bhāgavata to the sons of Bhakti. Nārada did so, and they became immediately young. [Padma Purāṇa, Uttarakhaṇḍa].
    6) Tested Śrī Kṛṣṇa.
    Kṛṣṇa was living in Dvārakā with his 16008 wives. Nārada once wanted to know how Kṛṣṇa managed to maintain so many wives without any difficulty or quarrels among them. To test it he first went to the palace of Rukmiṇī where both Kṛṣṇa and herself welcomed and treated him duly. Nārada next visited Satyabhāmā's house where also Kṛṣṇa and herself welcomed and treated him well. In the houses of all the 16008 wives of Kṛṣṇa, Nārada had the same experience as above. He was wonder-struck at the divine powers of Kṛṣṇa and returned home praising Kṛṣṇa [Bhāgavata, 10th Skandha].
    7) Mahāviṣṇu put down Nārada's haughtiness.
    Nārada had been very proud about his greatness as a musician. Viṣṇu decided to put an end to this conceit of Nārada for which purpose he took Nārada to a forest. There they saw many women, whose limbs had been cut, crying on account of insufferable pain. Mahāviṣṇu asked the women who they were and why their limbs were cut. They answered Viṣṇu that they were Rāgiṇīs, the presiding deities over the various tunes and that they were reduced to their present plight by the totally erroneous singing of the tunes by Nārada. Nārada hung his head down in shame at the above answer of the women and he was cured of his conceit. [Adbhuta Rāmāyaṇa].
    8) Hanūmān shamed Nārada.
    Nārada once met Hanūmān, who sang a song for him. Enjoying the music Nārada placed his Vīṇā on a rock which had been melted by the song of Hanūmān, and Nārada's Vīṇā sank into the melted rock. When the singing by Hanūmān was over, the rock, as of old, became hard again and the Vīṇā got stuck up with it. Hanūmān asked Nārada to melt the rock again with a song of his and take away his Vīṇā. Nārada sang and sang, all to no purpose. The rock did not melt again. Then Hanūmān sang a song and the rock melted. After praising Hanūmān Nārada left the place ashamed. [Adbhuta Rāmāyaṇa].
    9) Śrī Kṛṣṇa instructed Nārada about Māyā.
    Nārada once requested Kṛṣṇa to teach him about Māyā (illusion) and Kṛṣṇa told him that he would be taught sometime later. Afterwards, one day while Nārada was walking about, it began to rain and he took shelter from the rain in a hut near at hand. There was a beautiful young woman in the hut and Nārada fell in love with her. Nārada lived with her for many years and a number of children were born to them. But, a flood washed the mother and children off into the sea, and Nārada was grief-stricken. Then Kṛṣṇa appeared there and asked Nārada whether he loved Māyā. Nārada confessed that he understood Māyā very well and requested Kṛṣṇa to save him from attachments on account of Māyā.
    10) Nārada and Sanatkumāra.
    Once Nārada went to Sanatkumāra and requested him to instruct him in spiritual wisdom telling the latter that he had already learnt the Vedas and all other scriptures and arts. Sanatkumāra accordingly taught him about the perfect nature, without either beginning or end, of supreme bliss. He taught Nārada thus: “Everything is God. God exists in all animate and inanimate objects, and God is superior to everything.” [Chāndogyopaniṣad].
    11) Other information about Nārada.
    (1) Once Brahmā advised him sixteen names which would wash off all the evils of Kali, i.e. Hare Rāma Hare Rāma Rāma Rāma Hare Hare, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare. (Kalisantaraṇopaniṣad).
    (2) It was Nārada who gave the impetus to Vālmīki for the composition of Rāmāyaṇa. Once Vālmīki asked Nārada, who had returned after a tour of the three worlds, who the greatest of men was. Nārada replied ‘Śrī Rāma’ and related to Vālmīki a brief history of Rāma. Nārada departed from there and Vālmīki went to the banks of the river Tamasā. It was there that Vālmīki, at the sight of a hunter shooting down one of the Krauñca birds, sang the famous verse ‘Māniṣāda’ etc. (See under Vālmīki).
    (3) Nārada once went to Veda Vyāsa, who was very unhappy because he had no children. Questioned by Vyāsa as to the means to have a son Nārada advised him to worship Parāśakti (the supreme power). Accordingly Vyāsa worshipped Parāśakti at Kailāsa and was gifted with the son Śuka. [Devī Bhāgavata, 1st Skandha],
    (4) When once Nārada came to Vaikuṇṭha playing on his Vīṇā Lakṣmīdevī went bashfully into the inner apartment. In fact, she felt some love towards Nārada who asked Viṣṇu for the reason thereof. Viṣṇu replied that none existed who had absolutely conquered Māyā (illusion) and that Lakṣmīdevī felt love towards Nārada for a few moments because of the influence of Māyā. [Devī Bhāgavata, 6th Skandha].
    (5) Once Agastya kicked down mount Vindhya and Nārada had also a small share in it. Vindhya had risen above the path of the sun as Nārada told him querulously that the Sun was circling Mahāmeru and was ignoring Vindhya. [Devī Bhāgavata, 10th Skandha].
    (6) Nārada once went to Pātālaloka and returned after having been duly treated as guest by Prahlāda. [Brahma Purāṇa, Chapter 23].
    (7) Nārada once cursed Nalakūbara and Maṇigrīva (sons of Kubera) and turned them into two trees. They regained their former form on being touched by the mortar drawn by Kṛṣṇa as a boy. (See under Nalakūbara).
    (8) It was Nārada who told Kaṁsa that Śrī Kṛṣṇa was in Ambāḍi. He also told Kaṁsa about his previous history. [Bhāgavata, 10th Skandha].
    (9) Vṛkāsura once asked Nārada who amongst the Trimūrtis used to be pleased most easily and Nārada mentioned Śiva. It was therefore that the asura performed penance to Śiva and pleased him. [Bhāgavata, 10th Skandha].
    (10) The following story occurs in the [Vāyu Purāṇa] as to how Nārada's Vīṇā became the musical instrument of the world. Once Nārada was in Indra's court when the latter asked Urvaśī to give a dance performance. She did so and in the course of the dance saw Jayanta, son of Indra seated before her. She was swept over by a passion towards Jayanta as a result of which some mistakes were made by her in dancing. Nārada, who was playing his Vīṇā called Mahatī, also committed some mistakes. Nārada did so to attract the attention of the audience to Urvaśī's mistakes. Noticing the mistake Agastya, who too was present on the occasion, cursed Urvaśī to become a bamboo. He cursed that Nārada's Vīṇā should become the Vīṇā of the world [Vāyu Purāṇa].
    (11) Nārada's curse was also one of the causes for Rāvaṇa's death. Rāvaṇa once requested Nārada to explain to him the meaning of ‘Om’, and when Nārada refused to oblige him he threatened to cut Nārada's tongue. Nārada in return cursed that the ten heads of Rāvaṇa would be cut. [Kamba Rāmāyaṇa, Yuddha Kāṇḍa].
    (12) During one Kalpa, Nārada was born as a Devagandharva as the son of Kaśyapa by his wife Muni. [Ādi Parva, Chapter 1 ];[ Svargārohaṇa Parva, Chapter 5].
    (13) On one occasion Nārada recited Mahābhārata which included three lakhs of ślokas. [Mahābhārata, Ādi Parva, Chapter 1];[ Svargārohaṇa Parva, Chapter 5].
    (14) Since he imparted Sāṅkhya wisdom to the sons of Dakṣa they renounced the world and departed for different places. [Ādi Parva, Chapter 75, Verse 7].
    (15) He was present at the birthday celebrations of Arjuna. [Ādi Parva, Chapter 122, Verse 57].
    (16) He also was present in the company of Devas and women, who attended Pāñcālī's Svayaṁvara. [Ādi Parva, Chapter 186, Verse 7].
    (17) After Pāñcālī's Syayaṁvara he once went to the Pāṇḍavas at Indraprastha and advised the five brothers not to quarrel over Pāñcālī. It was he, who told them the story of the Sundopasundas. He also arranged that Pāñcālī should live by turns of one year each with each of the five Pāṇḍava brothers. [Ādi Parva, Chapter 207, Verse 9].
    (18) It was he who consoled and sent the apsaras called Vargā, who was in the grip of a curse, to the south. (See under Vargā).
    (19) In the form of a catechism he gave advice on various topics to Dharmaputra. [Sabhā Parva, Chapter 5].
    (20) When proposals for building a palace at Indraprastha for the Pāṇḍavas were under discussion Nārada went there and gave descriptions of the courts of Indra, Yama, Varuṇa, Kubera and Brahmā. [Sabhā Parva, Chapters 5-11].
    (21) He related the story of Hariścandra to Dharmaputra. [Sabhā Parva, Chapter 12, Verse 23].
    (22) It was he who conveyed the information to Dvārakā that Kṛṣṇa's grandson Aniruddha was imprisoned in the house of Bāṇa. [Sabhā Parva, Chapter 38].
    (23) He bathed Yudhiṣṭhira's head with holy waters at the Rājasūya Yajña. [Sabhā Parva, Chapter 55, Verse 10].
    (24) He prophesied that the Kauravas would get annihilated. [Sabhā Parva, Chapter 30, Verse 33].
    (25) When Pradyumna decided to kill Sālva it was Nārada who saved him. [Sabhā Parva, Chapter 19, Verse 22].
    (26) Nārada too was in the company of the Gandharvas who had gone to receive Arjuna at Indraloka.) Vana Parva, Chapter 43, Verse 14).
    (27) It was Nārada who informed Indra about the Svayaṁvara of Damayantī. [Vana Parva, Chapter 54, Verse 20].
    (28) It was he who informed Sagara that his 60,000 children had been burnt to ashes in the fire of Kapilamuni's anger. [Vana Parva, Chapter 107, Verse 33].
    (29) On another occasion he prevented Arjuna from using divine arrows. [Vana Parva, Chapter 183, Verse 18].
    (30) While the Pāṇḍavas were living in the Kāmyaka forest Nārada went there and enjoyed hearing stories related by Sage Mārkaṇḍeya. [Vana Parva, Chapter 183, Verse 47].
    (31) Once he went to the palace of Aśvapati the father of Sāvitrī and described the good qualities and merits of Satyavān as a result of which Sāvitrī was married to Satyavān. [Vana Parva, Chapter 294, Verse 11].
    (32) Once in the course of a search for a suitable husband for his daughter, Mātali was taken by Nārada to Varuṇaloka and shown many wonderful sights. [Udyoga Parva, Chapter 100].
    (33) After that he took Mātali to Garuḍa loka. [Udyoga Parva, Chapter 101].
    (34) At last he got Mātali's daughter married by Āryaka. [Udyoga Parva, Chapter 104, Verse 1].
    (35) He related Gālava's history to Dharmaputra. [Udyoga Parva, Chapter 106].
    (36) When fighting started between Bhīṣma and Paraśurāma Nārada tried to stop them. (See under Ambā).
    (37) He consoled Akampana who was grieving over the death of his son. [Droṇa Parva, Chapter 52].
    (38) He demanded Sañjaya's daughter in marriage. [Droṇa Parva, Chapter 52, Verse 12].
    (39) Sage Parvata cursed Nārada and he, in turn, cursed Parvata. [Droṇa Parva, Chapter 55, Verse 7].
    (40) He blessed that a son would be born to King Sañjaya. [Droṇa Parva, Chapter 55, Verse 24].
    (41) He consoled Sañjaya who was sad over the absence of children by telling the story of Varuṇa. [Droṇa Parva, Chapter 55, Verse 26].
    (42) He spoke about the charitable nature of King Suhotra in the presence of Dharmaputra, who was feeling sad about the great war. [Droṇa Parva, Chapter 56].
    (43) He extolled the charitable nature of King Paurava. [Droṇa Parva, Chapter 57].
    (44) He extolled the yajña conducted by emperor Śibi and also his generosity. [Droṇa Parva, Chapter 58].
    (45) He related the story of Śrī Rāma to Yudhiṣṭhira. [Droṇa Parva, Chapter 59].
    (46) He related the story of Bhagīratha. [Droṇa Parva, Chapter 60].
    (47) He convinced Yudhiṣṭhira about the reasons for the prosperity of Dilīpa. [Droṇa Parva, Chapter 61].
    (48) He told Yudhiṣṭhira the stories of Māndhātā, Yayāti, Ambarīṣa, Śaśabindu, Saha, Rantideva, Bharata, Pṛthu, Paraśurāma and Sṛñjaya. [Droṇa Parva, Chapters 61-70].
    (49) Nārada too was present to see the pond created with arrows by Arjuna during the great war. [Droṇa Parva, Chapter 99, Verse 61].
    (50) He lighted the lamp for the Pāṇḍavas during the great war. [Droṇa Parva, Chapter 163, Verse 15].
    (51) He prompted Vṛddhakanyā to get married. (See under Vṛddhakanyā).
    (52) It was he who conveyed the news about the annihilation of the Kauravas to Balabhadrarāma. [Śalya Parva, Chapter 54, Verse 25].
    (53) He prevented Arjuna and Aśvatthāmā from using Brahmāstra during the great war. [Sauptika Parva, Chapter 14, Verse 11].
    (54) He informed Yudhiṣṭhira about the curse on Karṇa. [Śānti Parva, Chapter 2].
    (55) On another occasion he related to Yudhiṣṭhira the story of Suvarṇaṣṭhīlī, son of Sañjaya. [Śānti Parva, Chapter 31].
    (56) He was also present in the company of the sages who visited Bhīṣma on his bed of arrows. [Śānti Parva, Chapter 45, Verse 8].
    (57) It was he who prompted Dharmaputra to question Bhīṣma on topics of Dharma (righteousness) [Śānti Parva, Chapter 54, Verse 3].
    (58) Once Nārada told wind that the Śālmalī tree claimed itself to be greater than wind. The next morning wind smashed the branches and leaves of the tree. [Śānti Parva, Chapter 155, Verse 9].
    (59) Once he entered into a discussion about the creation of the world with Asitadevalamuni. [Śānti Parva, Chapter 275, Verse 3].
    (60) He gave advice to sage Gālava about the means to achieve progress and prosperity. [Śānti Parva, Chapter 287, Verse 12].
    (61) Once he advised sage Śuka on topics of renunciation. [Śānti Parva, Chapter 329].
    (62) He praised God once with two hundred names [Śānti Parva, Chapter 338].
    (63) He once explained to the Apsarā woman Pañcacūḍā the aspects and characteristics of women. [Anuśāsana Parva, Chapter 38, Verse 6].
    (64) He related to Bhīṣma the greatness of feeding people with rice. [Anuśāsana Parva, Chapter 63, Verse 5].
    (65) He advised Marutta to appoint sage Saṁvarta as his priest. [Aśvamedha Parva, Chapter 6, Verse 18].
    (66) It was he who informed Dharmaputra about the death of Dhṛtarāṣṭra, Gāndhārī and Kuntī in a wild fire. [Āśramavāsika Parva, Chapter 37].
    (67) He was also present with the sages who cursed Sāmba, son of Kṛṣṇa, to deliver an iron rod. [Mausala Parva, Chapter 1].
    (68) Synonyms for Nārada: Devarṣi, Parameṣṭhija. Pārameṣṭhi, Parameṣṭhiputra, Surarṣi etc.
     
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