नारद

{ nāradḥ, nārada }

Puranic Encyclopaedia

NĀRADA I   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.
NĀRADA II   One of the Brahmavādī sons of Viśvāmitra [Anuśāsana Parva, Chapter 4, Verse 53] .

हिन्दी (hindi) WN

noun  एक देवर्षि   Ex. नारद बह्मा के पुत्र हैं ।

ONTOLOGY:

पौराणिक जीव (Mythological Character) ➜ जन्तु (Fauna) ➜ सजीव (Animate) ➜ संज्ञा (Noun)

SYNONYM:

ताराभ देवल नारद मुनि

Wordnet:

ben নারদ

guj નારદ

kas نارَد

kok नारद

mal നാരദൻ

mar नारद

ori ନାରଦ

pan ਨਾਰਦ

tam நாரதன்

urd نارد , تارابھ

noun  विश्वामित्र के एक पुत्र   Ex. नारद का वर्णन पुराणों में मिलता है ।

ONTOLOGY:

पौराणिक जीव (Mythological Character) ➜ जन्तु (Fauna) ➜ सजीव (Animate) ➜ संज्ञा (Noun)

Wordnet:

san नारदः

urd نارد

noun  एक गंधर्व   Ex. नारद कश्यप ऋषि के पुत्र थे ।

ONTOLOGY:

पौराणिक जीव (Mythological Character) ➜ जन्तु (Fauna) ➜ सजीव (Animate) ➜ संज्ञा (Noun)

प्राचीन चरित्रकोश

नारद n.  एक वैदिक द्रष्टा एवं यज्ञवेत्ता [अ.वे.५.१९.९,१२.४.१६,२४,४१] ; [मै. सं.१.५.८] । यह हरिश्चंद्र राजा का पुरोहित था, एवं पुरुषमेध करने की राय इसीने उसे दी थी [ऐ.ब्रा.७.१३] । वशा धेनु का मांस ब्राह्मण ने भक्षण करना योग्य है या अयोग्य, इस विषय में इसका नामनिर्देश अथर्ववेद में कई बार आया है । यह बृहस्पति का शिष्य था [सां.ब्रा.३.९] । यद्यपि सारी विद्याएँ इसने बृहस्पति से प्राप्त की थी, तथापि ‘ब्रह्मज्ञान’ के प्राप्ति के लिये, यह सनत्कुमार के पास गया था [छां.उ.७.१.१] । सोमक साहदेव्य नामक अपने शिष्य को, इसने ‘सोमविद्या’ सिखायी थी [ऐ.ब्रा.७.३४] । पर्वत नामक अन्य आचार्य के साथ, इसने आंबष्ठय एवं युधांश्रौष्टि राजाओं ‘ऐंद्रमहाभिषेक’ किया थ [ऐ. ब्रा.८.२१] ।
नारद II. n.  एक देवर्षि एवं ब्रह्माजी का मानसपुत्र । एक धर्मज्ञ तत्त्वज्ञ, वेदांतज्ञ, राजनीतिज्ञ एवं संगीतज्ञ के नाते, नारद का चरित्रचित्रण महाभारत में किया गया है [म.आ.परि.१.१११] । जी चाहे वहॉं भ्रमण करनेवाले से प्रवास करता था, एवं इसका संचार तीनोम लोकों में रहता था । यह वेद एवं वेदांत में पारंगत, ब्रह्मज्ञानयुक्त, एवं नयनीतिज्ञ था । राजाओं के घर में इसे बृहस्पति जैसा मान था । यह ‘नानार्थकुशल’, एवं लोगों के धर्म, राजनीति एवं नित्यव्यवहार आदि विषयों के संशय दूर करने में प्रवीण था । स्वभाव से यह पुण्यशील सीदासादा एवं मृदुभाषणे था । यह उत्कृष्ट प्रवचनकार एवं संगीतकार था ।
नारद II. n.  नारद की शरीरकांति श्वेत एवं तेजस्वी थी । इंद्र ने प्रदान किये सफेद, मृदु एवं धूत वस्त्र यह परिधान करता था । कानों में सुवर्णकुंडले, कंधों पर वीणा, एं सिर पर, ‘श्लक्ष्ण शिखा’(मृदु चोटी)से, यह अलंकृत रहता था ।
नारद II. n.  नारद ब्रह्माजी का मानसपुत्र एवं विष्णु का तीसरा अवतार था [भा१.३.८] ; [मत्स्य.३.६-८] । यह ब्रह्माजी की जंघा से उत्पन्न हुआ थ [भा.३.१२.२८] । यह नरनारायणों का उपासक था [भा.१.३] , एवं दर्शन तथा जिज्ञासपूर्ति के हेतु, यह उनके पास हमेशा जाता था [म.शां.३२१.१३-१४०] । यह चाक्षुष मन्वन्तर के सप्तर्षिओं में से एक था ।
नारद II. n.  नारद ने दक्ष के ‘हर्यश्व’ नामक दस हजार पुत्रों को सांख्यज्ञान का उपदेश दिया, जिस कारण वे सारे विरक्त हो कर घर से निकल गये [म.आ.७०.५-६] । अपने पुत्रों को प्रजोत्पादन से परावृत्त करने के कारण, दक्ष नारद पर अत्यंत क्रुद्ध हुआ, एवं उसने इसे शाप दिया [विष्णु.१.१५] । इस शाप के कारण, नारद ब्रह्मचारी रह क्रर हमेशा भटकता रहा, एवं सारी दुनिया मे झगडे लगाता रहा [भा.६.५.३७-३९] । दक्ष का शाप इसे जन्मजन्मांतर के लिये मिला था । इस कारण कश्यप प्रजापति के घर लिये अपने अगले जन्म में भी, दस के शाप की पीडा इसे पूर्ववत ही भुगतनी पडी । दक्ष के शाप की यही कहानी, अन्य पुराणों में कुछ अलग ढंग से दी गयी है । हरिवंश के मत में, दक्ष ने नारद को शाप दिया, ‘तुम नष्ट हो कर, पुनः गर्भवास का दुख सहन करोगे’ [ह.वं.१.१५] । परमेष्ठी ने अन्य ब्रह्मर्षियों को आगे कर, नारद को उःशाप देने की प्रार्थना दक्ष से की । फिर दक्ष ने परमेष्ठी से कहा, ‘मैं अपनी कन्या तुम्हें विवाह में दे दूँगा, एवं उस कन्या के गर्भ से नारद का पुनर्जन्म हो जायेगा [वायु.६६.१३५-१५०] ; [ब्रह्मांड.३.२.१८] । इस उःशाप के अनुसार, परमेष्ठी का विवाह दक्षकन्यों से होने के पश्चात् उन्हे नारद पुत्ररुप में प्राप्त हो गया [ब्रह्म.१२.१२-१५] । देवी भागवत के मत में, दक्ष ने नारद को शाप दिया, ‘तुम्हारा नाश हो कर, अगला जन्म तुम्हें मेरे ही पुत्र के नाते लेना पडेगा’ । इस शाप के अनुसार, नारद मृत हो गया एवं ‘दक्ष’ एवं वीरिणी के पुत्र के नाते, नया जन्म लेने पर विवश हो गया [दे.भा.७.१] । वायुपुराण के मत में, शिवजी के शाप के कारण जिन प्रजापतियों की मृत्यु हो गयी, उनमें नारद भी एक था [वायु.६६.९] । अपने अगले जन्म में, यह कश्यप प्रजापति का पुत्र एवं अरुंधती तथा पर्वत इन कश्यप संतति का भाई बन गया [वायु.७१.७८.८०] । महाभारत के मत में, पर्वत नारद का भाई न होइ कर, भतीजा था [म.शां.३०.५] ; [दे. भा.६.२७] । ब्रह्मवैवर्तपुराण में, नारद के पुनर्जन्म की कहानी कुछ अलग ढंग से दी गयी है । दक्ष के शाप के कारण, एक शूद्रस्त्रीगर्भ से यह पुनः उत्पन्न हुआ । इस नये जन्म में, इसकी माता कलावती नामक शूद्र स्त्री थी । द्रमिल नामक शूद्र की वह पत्नी थी ।अपने पति की अनुमति से, कलावती ने पुत्रप्राप्ति के हेतु, कश्यप प्रजाप्ति का वीर्य प्राशन किया । बाद में द्रमिल ने देहत्याग किया, एवं कलावती एक ब्राह्मण के घर प्रसूत हो कर, उसे एक पुत्र हुआ । वही नारद है । बाद में इसे कश्यप ऋषि को अर्पन किया गया । कृष्णस्तव के कारण, यह शापमुक्त हुआ, एवं ब्रह्मदेव ने इसे सृष्टि उत्पन्न करने की अनुज्ञा भी दी । किंतु यह आजन्म ब्रह्मचारी ही रहा । महाभारत में, कश्यप एवं मुनि के पुत्र के रुप में, नारद ने पुनः जन्म लिया, ऐसा निर्देश प्राप्त है [म.आ.५९.४३] ।
नारद II. n.  त्रैलोक्य के राजाओं का वार्ताहर, एवं सलाहगार ऋषि मान कर, नारद का चरित्रचित्रण महाभारत में किया गया है । अर्जुन के जन्म के समय नारद उपस्थित था [म.आ.११४.४६] । द्रौपदी के स्वयंवर में, अन्य गंधर्व एवं अप्सराओं के साथ, यह गया था [म.आ.१७८.७] । पश्चात् द्रौपदी के निमित्त, पांडवों का आपसमें कोई मतभेद न हो, इस उद्देश्य से नारद इंद्रप्रस्थ चला आया । पांडवों के प्रति, सुंद एवं उपसुंद की कथा का वर्णन कर, द्रौपदी के विषय में झगडे से बचने के लिये कोई नियम बनाने की प्रेरणा, इसने पांडवों को दे दी [म.आ.२०४] । युधिष्ठिर इंद्रप्रस्थ का राजा होने के पश्चात्, नारद ने उसे हरिश्चंद्र की कथा सुना कर, राजसूय यज्ञ की प्रेरणा दी [म.स.११.७०] । राजसूययज्ञ में अवभृथस्नान के समय, नारद ने स्वयं युधिष्ठिर को अभिषेक किया [म.स४९.१०] । विदर्भ देश की राजकन्या दमयंती के स्वयंवर की वार्ता, इंद्र को नारद ने ही कथन की थी [म.व.५१.२०-२४] । राजा अश्वपति के पास जा कर, सत्यवान् एवं सावित्री के विवाह का प्रस्ताव नारद ने ही प्रसृत किया ह्ता [म.व.२७८.११-३२] । प्राचीन राजाओं की अनेक कथाएँ नारद के द्वारा ‘महाभारत’ में कथन की गयी हैं । उनमें से इसने सृंजय राजा को कथन किये, ‘षोडश राजकीय उपाख्यान’ की कथाएँ विशेष महत्तपूर्ण मानी जाती है [म.द्रो.परि.१.८.३२५-८७२] । उन कथाओं में निम्नलिखित राजाओं के चरित्र, पराक्रम, महत्ता, दानशीलता, एवं उत्कर्ष का वर्णन किया गया हैः---१. अविक्षित मरुत्त,२. वैदिथिन सुहोत्र, ३. पौरव, ४. औशीनर, शिबि, ५. दाशरथि राम, ६. ऐश्वाकु भगीरथ, ७. ऐलविल दिलीप, ८. यौवनाश्व मान्धातृ.९. नाहुष ययाति, १०. नाभाग अंबरीष, ११. यादव शशबिंदु, १२. आमूर्तरयस गय, १३. सांकृति रंतिदेव, १४. दौष्यन्ति भरत, १५. वैन्य पृथु, १६. जामदग्न्य परशुराम । नारद कथन की हुई येही कथाएँ, भारतीय युद्ध के बाद, श्रीकृष्ण ने युधिष्ठिर से निवेदन की थी [म.शां.२९] । भारतीय युद्ध के रात्रियुद्ध में, नारद ने कौरवपांडवों की सेनाओं में दीपक का प्रकाश निर्माण किया था [म.द्रो.१३८] । भारतीय युद्ध में हुए कौरवों के संपूर्ण विनाश की वार्ता, बलराम को नारद ने ही सुनायी थी [म.श.५३.२३-३१] । अर्जुन एवं अश्वत्थामा के युध यें ब्रह्मास्त्र को शांत करने के लिये नारद प्रकट हुआ थ [म.सौ.१४.११-१२] । युद्ध के पश्चात्, युधिष्ठिर के पास आ कर, उसका कुशल समाचार नारद ने पूछा था [म.शां९-१२] । युधिष्ठिर के अश्वमेधयज्ञ के समय नारद उपस्थित था [म.आश्व.९०.३८] । प्राचीन ऋषिओं की तपः सिद्धि का दृष्टान्त दे कर, नारद ने धृतराष्ट्र की तपस्या विषयक श्रद्धा को बढाया था [म.आश्व.२६.१] । का समाचार, नारद ने ही युधिष्ठिर को कथन किया था [म.आश्व.४५.९-३१] । नारद ने युधिष्ठिर से कहा, ‘धृतराष्ट्र लौकिक अग्नि से नहीं, किंतु अपने ही अग्नि से दग्ध हो गया है’। इतना कह कर, इसने युधिष्ठिर से धृतराष्ट्र को जलांजली प्रदान करने की आज्ञा दी [म.आश्व.४७.१-९] । सांब के पेट से मुसल पैदा होने का शाप देनेवाले ऋषिओं में, नारद एक था [म.मौ.२.४] ।
नारद II. n.  एक तत्त्वज्ञ के नाते, नारद श्रेष्ठ विभूति थे । तत्त्वज्ञ नारद ने दिये उपदेश के अनेक कथा भाग ‘महाभारत’ में निर्देश किये गये है । तीस लाख श्लोकोवाला ‘महाभारत’ नारद ने देवताओं को सुनाया था [म.आ.परि.१.४] । ‘पंचरात्र’ नामक आत्मत्त्व का उपदेश नारदे ने व्यास को दिया था [म.शां.३२६] । इसने सूर्य के अष्टोत्तरशत नाम का उपदेश धौम्य को दिया था [म.व.३.१७-२९] । इसने शुकदेव को वैराग्य, ज्ञान आदि विविध विषयों का उपदेश दिया था [म.शां.३१६-३१८] । मार्कडेय को नारद ने अनु.५४-६३ कुं.) । पूजनीय पुरुषों के लक्षण, एवंउनके आदरसंस्कार से होनेवाले लाभ का वर्णन इसने श्रीकृष्ण को बताया था [म.अनु.३१.५-२५] । श्रीकृष्ण की माता देवकी को, विभिन्न नक्षत्रों में विभिन्न वस्तुओं के दान का महत्त्व नारद ने कथन किया था [म.अनु.६४.५-३५] । ‘श्रेयःप्राप्ति के लिये नारायण की उपासना करने का उपदेश, नारद ने पुंडरीक को दिया था [म.अनु.१२४] । समुद्र के किनारे ब्रह्मसत्र करनेवाले ज्ञानी प्रचेताओं को नारद ने ज्ञानोपदेश दिया था [म.शां.३१६-३१९] । सृष्टि की उत्पत्ति तथा लय के बारे में जानकारी इसीने देवल को बतायी थी [म,.शां.२६७] । समंग के साथ इसका ज्ञानविषयक संवाद हुआ था [म.शां.२७५] । पुत्रशोक करनेवाले अकंपन राजा को, मृत्यु की कथा बता कर इसने शांत किया था [म.शां.२४८-२५०] । शास्त्रश्रवण से क्या लाभ होगा है, इसकी जानकारी इसने गालव को दी थी [म.शां.२७६] । प्राणापान में से प्रथम क्या उत्पन्न होता है, इसका ज्ञान नारद ने देवमत को प्रदान किया [म.आश्व.२४] । शतयूषा को इसने स्वर्ग के बारे में जानकारी दी [म.आश्व.२७] । भागवत आदि ग्रंथों में भी तत्त्वज्ञ नारद के अनेक निर्देश दिये गये है । सावर्णि मनु को ‘पंचरात्रागमतंत्र’ का उपदेश नार्द ने दिया था [भा.१.३.८,५.१९.१०] । इसने व्यास को ‘भागवत’ ग्रंथ लिखने की प्रेरणा दी थी [भा.१.५.८] । ऋषिओं को इसने ‘भगवतमाहात्म्य’ बताया था [पद्म. उ.१९३-१९५] ।
नारद II. n.  नारद श्रेष्ठ श्रेणी का संगीतकलातज्ज्ञ एवं ‘स्वरज्ञ’ था [म.आ.परि.१११.४०] । इसका ‘नरद्रसंहिता’ नामक संगीतशास्त्रसंबंधी एक ग्रंथ मी प्राप्त है । नारद ने संगीत कला कैसी प्राप्त की, इसके बारे में कल्पनारम्य कथा अध्यात्मरामयण में दी गई है [अ.रा.७] । एक बार लक्ष्मी के यहॉं संगीत का समारोह हुआ । उस समय गायकाला न आने के कारण, लक्ष्मी ने नारद दो दासियों के द्वारा बेंत एं धक्के मार कर सभास्थान से निकाल दिया, ‘एवं संगीतकलाप्रवीण होने के कारण तुंबरु का सम्मान किया । यह अपमान सहन न हो कर, इसने लक्ष्मी को शाप दिउया, ‘तुम राक्षसकन्या बनोगी । मटके में इकट्टा किया गया खून पी कर रहनेवाली स्त्री के उदर से तुम्हारा जन्म होगा । अपने माता के नेच कृत्य के कारण, तुम्हे घर से निकाल दिया जायेगा’। गायन सीखने के लिये यह गानबंधुओं के पास गया । वहॉं यह गानविद्याप्रवीण बन गया, एवं इसे स्वरज्ञान हो कर, संगीतकला में अन्तर्गत दशसहस्त्र स्वरों का सूक्ष्म भेदाभेद यम समझने लगा । किन्तु इसका संगीत ज्ञान केवल ग्रांथिक ही रहा । इसकी गले से निकलनेवाले स्वर अभी अक वेढंगे ही रहे । अपने अधुरे संगीतज्ञान का प्रदर्शन करने के हेतु, यह तुंबरु के पास गया । वहॉं इसे सारी रगिनियॉं टूटी मरोडी अवस्था में दिखाई पडी । इसने उन्हें उनकी यह विकल अवस्था का कारण पूछा । फिर उन्होंने कहॉं, तुम्हारे ‘बेढंगे’ गायन के कारण, हमारी यह हालत हो चुकी है । तुंबरु का गायन सुनने के बाद हमें पूर्वस्थिति प्राप्त होगी’। रागिनियों के इस वक्तोक्तिपूर्ण भाषण से लज्जित हो कर, यह श्वेतद्वीप में गया । वहॉ इसने विष्णु की आराधना की । उस आराधना से प्रसन्न हो कर श्रीविष्णु ने इससे कहा, ‘कृष्णावतार में मैं खुद तुम्हें गायन सिखाऊंगा’। इस वर के अनुसार, कृष्णावतार के समय, यह कृष्ण के पास गया । वह जांबवती, सत्यभामा एवं रुक्मिणी, इन कृष्णपत्नियों ने तथा बाद में स्वयं कृष्ण ने इदी गायनकला में पूर्ण पारंगत किया । श्रीकृष्ण के पास जाने क पहले यह पुनः एक बार तुंबरु के पास गया था । परंतु वहॉं धैवतों के साथ षड्‌जादि छः देवकन्याओं को इसने देखा, एवं शरम के मारे यह वहॉंसे वापस चला आया ।
नारद II. n.  पुराणों में नारद का व्यक्तिचित्रण, एक धर्मज्ञ देवर्षि की अपेक्षा, एक हास्यजनक व्यक्ति के नाते भी किया गया प्रतीत होता है । विष्णु की माया के कारण, नारद का रुपांतर कुछ काल के लिये ‘नारदी’ नामक एक स्त्री में हो गया था । यह कथा विभिन्न पुराणों में, अलग अलग ढंग से दी गई है । ‘नारदपुराण’ के मत में, वृंदा के कहने पर नारद ने एक बार सरोवर में डुबकी लगाई । उस सरोवरस्नान के कारण, इसका रुपांतर नारदी नामक स्त्री में हो गया । इसी नारदी का कृष्ण से वैवाहिक समागम हो गया । पश्चात् अन्य एक सरोवर में स्नान करने पर, इसे पुरुषरुप फिर वापस मिल गया [नारद. २. ८७] ; [पद्म.पा.७५०] । यही कथा ‘ब्रह्मपुराण’ में इस प्रकार दी गयी है । एक बार श्वेतद्वीप में जा कर, नारद ने श्रीविष्णु की स्तुति की । उसने प्रसन्न हो कर इसे वर मॉंगने के लिये कहा । फिर इसने कहा, ‘भगवन मुझे अपनी भार्या दिखाओ’। इसे गरुड पर बैठा कर विष्णु कान्यकब्ज देश ले गया, तथा एक सरोवर में स्नान करने के लिये उसने इसे कहा’। स्नान के लिये सरोवर में डुबकी लगाते ही इसे पता चला कि, इसका रुपांतर काशिराज की कन्या सुशीला नामक स्त्री में हो गया है । बाद में सुशीला का रुप धारण किये हुए नारद का ब्याह विदर्भ राजा सुशर्मा से हुआ । पश्चात विदर्भ राजा सुशर्मा, तथा काशिराज का आपस में युद्ध हो कर्म, दोनों ल्का ही नाश हो गया । जनककुल तथा भर्तकुल दोनों का ही नाश देख कर, दुःखातिरेक से इसने चिता में प्रवेश किया । बात यहॉं तक बढते ही यह पानी से बाहर आया एवं यह सारा कथाभाग इसे सपने जैसा प्रतीत होने लगा । किन्तु उस प्रसंग के चिह्रस्वरुप जलने की निशानी इतकी जॉंघ पर रह गई, तथा उसके दुःख से यह लगातार तडपने लगा । सरोवर के किनारे बैठे हुए विष्णु कादर्शन लेते ही, इसकी वेदना शान्त हो गयी [ब्रह्म. २२८] । ‘देवीभागवत’ के कथनानुसार, अपने नारीअवतार में नारद तालजंघ राजा की पत्नी बना था, जिससे इसे बीस पुत्र पैदा हुएँ थे [दे. भा.६.२८-३०] । एक बार गाने की मधुर आवाज सुन कर, नारद ने वृंदा से पूछा, ‘यह गाने की आवाज कहॉं से आर रही है?’ फिर उसने इसे गीतगायन में तल्लीन कुब्जा दिखाई, एवं कुब्जा का जन्मवृत्तांत इसे बताया [नारद २.८०] ।
नारद II. n.  शिबिराज सृंजय की दमयंती नामक कन्या के साथ नारद का विवा हुआ था, ऐसा कथाभाग कई पुराणों में दिया गया है । ‘नारदविवाह’ की ब्रह्मवैवर्त पुराण में दी गयी कथा इस प्रकार है [ब्रह्मवै. ४.१३०.१०-१५] । एक बार नारद तथा उसका भतीजा पर्वत घूमते घूमते शैव्यपुत्र सृंजय (संजय) के घर आये, एवं वहॉं कुछ काल तक रह गये । सृंजय ने इनका स्वागत किया, एवं अपनी कन्या दमंयती को इनके सेवा में नियुक्त किया । उस समय नारद तथा पर्वत में ऐसा करार हुआ था, ‘इन दोनों के मन में जो भी बात आवेगी, वह छिपाना नहीं बल्कि तत्काल दूसरे को कथन करना, अगर कोई कुछ छिपाने की कोशिश करे, तो दूसरा उसे शाप दे सकता है’। कई दिन बीतने के बाद, नारद दमयन्ती पर प्रेम करने लगा, किन्तु यह बात इसने पर्वत से छिपा रखी । नारद की इस दगाबाजी को देख कर, पर्वत इस पर अत्यंत क्रोधित हुआ, एवं उसने इसे शाप दिया, ‘तेरा मुख वानर के सदृश हो जावेगा, एवं अन्यों को तुम साक्षात् मृत्यु के समान दिखाई दोगें’। यह शाप सुन कर, नारद ने भी पर्वत को प्रतिशाप दिया, ‘तुम्हे स्वर्गप्राप्ति नहीं होगी’। इस पर पर्वत दीन हो कर नारद की शरण में आया, तथा इसे अपना शाप वापस लेने के लिये प्रार्थना करने लगा । फिर नारद एवं पर्वत ने अपने अपने शाप वापस ले लिये । पश्चात् सृंजय की कन्या दंमयती से नारद का ब्याह हो गय (दमयंती देखिये) ।
नारद II. n.  सृंजय की सेवा से संतुष्ट हो कर, नार्द ने उसे वर मॉंगने के लिये कहा । सृंजय ने सर्वगुणसंपन्न पुत्र मॉगा । नारद के वरानुसार के वन्रानुसार कुछ दिनीं के सृंजय को एक पुत्र हुआ । महाभारत द्रोणपर्व के अनुसार, जिसके मूत्रपूरीषादि उत्सृष्ट पदार्थ सुवर्ण के है, ऐसा पुत्र सृंजय ने नारद से मॉंगा । नारद के आशीर्वाद से उसे वैसा ही सुवर्णष्ठीविन् नामक पुत्र हुआ । सुवर्णमय मलमूत्र विसर्जन करनेवाले उस बालक को कई चोर चुरा ले गये तथा उसका उदर उन्होंने विदीर्ण किया । किन्तु इच्छित सुवर्णप्राप्ति ने होने के कारण, क्रोधित होकर वे आपस में ही लड कर मर गये [म.द्रो.५५] । शान्तिपर्व में यही कथा कुछ अलग ढंग से दी गई है । ‘अपना पुत्र इंद्र का पराजय करनेवाला हो, ‘ऐसी सृंजय की इच्छा थी । ‘तुम्हारा पुत्र दीर्घायु नहीं होगा’ ऐसा शाप पर्वत ने सृंजय को दिया था । फिर सृंजय अत्यंत निराश हो गया उसका दीनवदन देख कर नारद ने उसे कहा, ‘पर्वत के शाप से तुम्हारा पुत्र मृत होते ही, मेरा स्मरण करो । मैं तुम्हे उसी रुपगुण का दूसरा पुत्र प्रदान करँगा।’ नारद के वर के अनुसार सृंजय को एक पुत्र हुआ । उसका नाम सुवर्णष्ठीविन् रख दिया गया । वह अपना पराभव करेगा ऐसा भय इंद्र को लगा । इसलिये इंद्र ने उस पुत्र के पीछे वज्र छोडा, जिससे कुछ फायदा नहीं हुआ । बाद में एक दाई के साथ वह पुत्र सरोवर की ओर घूमने गया । उस समय उसे एक शेर ने मार डाला । पुत्रशोक से पागल से हुए, सृंजय ने नारद का स्मरण किया । फिर नारद प्रकट हुआ, एवं सृंजय के शोकहरणार्थ इसने उसे काफी उपदेश किया । उपदेश करते समय इसने मरुत्तादि राजाओं का चरित्र कथन कर के उसका दुःख कम किया । उसका शोक दूर होने पर, नारद ने उसे उसका मृत पुत्र वापस दिया [म.द्रो.परि.१.क्र.५८] ।
नारद II. n.  रामायणकाल में राम का अश्वमेधीय अश्व वीरमणि ने पकड लिया । उस समय वहॉं प्रकट हो कर, नारद ने अश्व की रक्षा करनेवाले शत्रुघ्न को चेतावनी दी, एवं सावधानी से युद्ध करने के लिये कहा ।‘युद्धभूमि में विजय अत्यंत प्रयत्न से ही प्राप्त होगा है, ‘ऐसा इसके उपदेश का सार था ।
नारद II. n.  एक बार पुष्करक्षेत्र में ऋषिओं का सत्र चालू था । वहॉं अनेक प्रकार की चर्चाएँ चल रही थीं । उस में कलियुग के बारे में चर्चा करते वक्त एक ऋषि ने कहा, ‘अन्य कौन से ही युग कलियुग अच्छा है, क्यों कि उसमें फलप्राप्ति शीघ्र होती है’। इतने में नारद एक हाथ में शिश्र, तथा कएक हाथ में जबान पकड कर वहॉं आया । इसने ऋषियों से कहा, ‘ये दो इन्द्रिय कलियुग में अनिवार्य होती है । इसलिये इस, पाखंड प्रचुर भारत का त्याग कर आप अन्यत्र चलें’। यह सुनते ही ऋषियों ने सत्र समाप्त कर दिया, तथा वे वहॉं से चले गये [स्कंद.२.७.२२] । जिस समय ब्रह्मदेव ने सत्र किया, उस समय उपस्थित ब्रह्मगणों में नारद एक था [पद्म. सृ.३४] । इसने कोटितीर्थ, जयादित्य, नवदेवी, भटटादित्य इ. तीर्थो की स्थापना की [स्कंद.१.४३-४७] ।
नारद II. n.  एक बार नारद नंद के घर गया । वहॉं इसने सोचा कि, कृष्ण जब प्रत्यक्ष विष्णु है, तो उसकी पत्नी लक्ष्मी ने भी यहीं कहीं अवतार अवश्य लिया होगा । इसी विचार से इसने नंद के परिवार में लक्ष्मी का तलाश करना प्रारंभ किया । पश्चात् इसने देखा कि, भानु नामक गोप की अंधी, लूली, एवं बहरी कन्या बन कर, लक्ष्मी ने नंदपरिवार में जन्म लिया है [पद्म.पा.७१] । कृष्णजन्म के समय, उसके पिता वसुदेव एवं माता देवकी मथुरा का राजा कंस के कारागार में कैद लिये गये थे । उस समय, वसुदेव एवं देवकी के ऑठवें पुत्र से अपने को धोखा है, यह समझ कर, कारागार में पैदा हुएँ उनके पहले छः पुत्रों को कंस छोड देना चाहता था । किंतु कंस की पापराशि बढाने के हेतु, उन सारे पुत्रों का वध करने की प्रेरणा नारद ने कंसराजा को दी । उस उपदेश के अनुसार, कंस ने देवकी के छः पुत्रों का, जन्मते ही वध किया [भा.१.१.६४] । नरकासुर के बंदीखाने से मुक्त किये सोलह हजार स्त्रियों कृष्ण ने भिन्न भिन्न मंडपों में एक ही मुहूर्त पर विवाह किया । यह चमत्कृतिजनक वृत्त सुन कर नारद को बडा ही अश्वर्य हुआ । इस वार्ता की सत्यता अजमाने के लिये, यह कृष्ण के घर स्वयं चला आया, एवं हरएक कृष्णपत्नी की कोठी में जा क्र जॉंच लेने लगा । वहॉं इसने देखा कि, अपने हरएक अपत्नी के कोठी में, कृष्ण उपस्थित है, एवं किसी न किसी कार्य में वह मग्न है । फिर फजिहत को कर, नारद कृष्ण की शरण में गया [भा.१०.५९.३३-४५] । एक बार श्रीकृष्ण अपनी पत्नी रुक्मिणी के पास बैठा था । उस वक्त नारद ने प्रकट हो कर, उसे स्वर्ग का पारिजातक पुष्प दिया । श्रीकृष्ण ने उसे रुम्किणी को दिया । इस कारण सत्यभामा तथा कृष्ण में झगडा हो गया [ह.वं.२.६५-७३] ; [विष्णु. ५.३०] । ‘पति का दान करने पर वही पति जन्मजन्मान्तर में प्राप्त होता है’, आदि कह कर, इसने सत्यभामा से स्वयं ही श्रीकृष्ण का दान ले लिया । पश्चात् कृष्ण तथा पारिजातक वृक्ष के भार का सुवर्ण ले कर, इसने उसे लौट दिया [पद्म.उ.८८] । पार्वती का विवाह शंकर के साथ करने की सलाह नारद ने हिमालय को दी थी [पद्म. सृ.४३] ।
नारद II. n.  एक बार इन्द्र अपनी सभा में अप्सराओं के साथ बैठा था । उस वक्त नारद वहॉं गया । उत्थापन के द्वारा योग्य मान देने के बाद, इन्द्र ने नाअद से पूछा, ‘मैं किस अप्सरा को नृत्य करने का आदेश दूँ’? नारद ने कहा ‘गुणरुप में जो खुद को श्रेष्ठ समझती हो वही नृत्य करें’। तब मैं श्रेष्ठ कह कर सारी अप्सराएँ आपस में झगडने लगी । यह देख इन्द्र ने उन्हें कहा, ‘इसका निर्णय नारद ही कर देंगे’। नारद से पूछा जाते ही इसने कहा, ‘तप करनेवाले दुर्वासस् को जो मोहित कर सके उसे ही मैं श्रेष्ठ कहूँगा । पश्चात वपु नामक एक अप्सरा ही इस काम के लिये तैयार हुई [मार्क.१.३०-४७] । इनके अतिरिक्त अनेक पौराणिक व्यक्तिओं के साथ नारद का संबंध आता है (नलकूबर, प्रह्राद, रुद्रकेतु, शेष तथा वृन्दा देखिये) ।
नारद II. n.  धर्मव्यवहार पर नारद के ‘लघुनारदीय’ एवं ‘बृहन्नारदीय’ ऐसे दो ग्रंथ उपलब्ध हैं । मनु तथा नारद के मतों में काफी साम्य है । याज्ञवल्क्य तथा पराशर ने प्राचीन धर्मशास्त्रकारों में नारद का उल्लेख नहीं किया है । किंतु विश्वरुप ने, वृद्धयाज्ञवल्क्य का [याज्ञ.१.४-५] । एक श्लोक उद्‍धृत कर, नारद को दस धर्मशास्त्रकारों में से आद्य धर्मशास्त्रकार मान लिया है । विश्वरुप ने अन्यत्र भी इसका उल्लेख अनेक बार किया है [याज्ञ.२.१९०, १९६,२२६,३.२५२] । मेधातिथि ने नार का एक गद्य उद्धरण ले कर इसका अनेक बार उल्लेख किया है । अग्निपुराण में नारदस्मृति का काफी भाग आया है । ‘स्मृतिचन्द्रिका’, ‘हेमाद्रि’ ‘पराशरमाधवीय’ आदि ग्रंथों में, नारद के काफी श्लोक लिये गये हैं । नारद याज्ञवल्क्य का परवर्ती होगा । नारद ने सात प्रकार के दिव्य दिये हैं । याज्ञवल्क्य ने पॉंच ही प्रकार के दिये हैं । नारद ने न्यायशास्त्र का सुसंगत विवेचन नहीं किया । याज्ञवल्क्य ने उसे व्यवस्थित ढँग से किया है । नारद किस प्रदेश का रहनेवाला था, यह बताना कठिन है । इसने कार्षापण (सिक्का) का उल्लेख किया है । यह सिक्का पंजाब में प्रचलित था । कुछ लोग कहते हैं कि, यह नेपाल का निवासी होगा । भट्टोजी दीक्षित ने ‘ज्योतिर्नारद’ नाम ग्रंथ का उल्लेख किया है [चतुर्विशतिमत.११] । रघुनंदन ने ‘बृहन्नारद’ का एवं ‘निर्णयसिंधु’, संस्कारकोस्तुभ’ आदि ग्रंथों में ‘लघुनारद’ का निर्देश किया है । ‘खुले नाम किय गये पातक की अपेक्षा, गुप्तरुप से किया गया पातक कई गुना कम दोषार्ह है, क्यों किम, उसमे कम से कम पातक करनेवाले आदमी की धर्म के प्रति भीरुता प्रकट होती है,’ ऐसा धर्मशास्त्रकार के नाते नारद का कहना था [नारद. १३.२७] ।
नारद II. n.  नारद से सामवेद पर एक ‘शिक्षा’ की रचना की । यह शिक्षा प्रायः श्लोकबद्ध है ।‘भट्टशोभाकर’ ने उस पर भाष्य लिखा है ।
नारद II. n.  नारद के नाम पर ‘नारदपुराण’ एवं वास्तुशास्त्रसंबंधी अन्य एक ग्रंथ उपलब्ध हैं । उनमें से ‘नारदपुराण’ इसने ‘सारस्वत कल्प’ में बताया था [नारद.२.८२] ।
नारद III. n.  विश्वामित्र के ब्रह्मवादी पुत्रों में से एक [म.अनु.४.५९] ।
नारद IV. n.  राम की सभा का एक धर्मशास्त्री । इसने शूद्र हो कर भी तपस्या करनेवाले शंबूक नामक शूद्र का, राम के द्वारा वध करवाया । सोलह साल की छोटी उम्र में मृत हुए एक ब्राह्मणपुत्र को इसने पुनः जीवित कर दिया [वा.रा.उ.७४] ।

कोंकणी (Konkani) WN

noun  एक देवर्शी   Ex. नारद ब्रह्माचो पूत

ONTOLOGY:

पौराणिक जीव (Mythological Character) ➜ जन्तु (Fauna) ➜ सजीव (Animate) ➜ संज्ञा (Noun)

SYNONYM:

ताराभ

Wordnet:

ben নারদ

guj નારદ

hin नारद

kas نارَد

mal നാരദൻ

mar नारद

ori ନାରଦ

pan ਨਾਰਦ

tam நாரதன்

urd نارد , تارابھ

noun  विश्वामित्राचो एक पूत   Ex. नारदाचें वर्णन पुराणांत मेळटा

ONTOLOGY:

पौराणिक जीव (Mythological Character) ➜ जन्तु (Fauna) ➜ सजीव (Animate) ➜ संज्ञा (Noun)

Wordnet:

san नारदः

urd نارد

noun  एक गंधर्व   Ex. नारद कश्यप रुशीचो पूत आशिल्लो

ONTOLOGY:

पौराणिक जीव (Mythological Character) ➜ जन्तु (Fauna) ➜ सजीव (Animate) ➜ संज्ञा (Noun)

A dictionary, Marathi and English

Nárad, the son of Brahmá, and one of the ten original Múni or Rishi. He delighted in exciting quarrels. Hence An incendiary, embroiler, make-bate.

Aryabhushan School Dictionary

 m  Narad the son of Brahma and one of the ten original Munis or Rishis. He delighted in exciting quarrels. Hence, an incendiary, embroiler.

मराठी (Marathi) WN

noun  भारतीय पुराणात वर्णिलेले एक देवर्षी   Ex. नारद हा ब्रह्मदेवाचा मानसपुत्र होता.

ONTOLOGY:

पौराणिक जीव (Mythological Character) ➜ जन्तु (Fauna) ➜ सजीव (Animate) ➜ संज्ञा (Noun)

Wordnet:

ben নারদ

guj નારદ

hin नारद

kas نارَد

kok नारद

mal നാരദൻ

ori ନାରଦ

pan ਨਾਰਦ

tam நாரதன்

urd نارد , تارابھ

noun  एक गंधर्व   Ex. नारद कश्यप ऋषीचे पुत्र होते.

ONTOLOGY:

पौराणिक जीव (Mythological Character) ➜ जन्तु (Fauna) ➜ सजीव (Animate) ➜ संज्ञा (Noun)

noun  विश्वामित्रचे एक पुत्र   Ex. नारदचे वर्णन पुराणांत आढळते.

ONTOLOGY:

पौराणिक जीव (Mythological Character) ➜ जन्तु (Fauna) ➜ सजीव (Animate) ➜ संज्ञा (Noun)

Wordnet:

san नारदः

urd نارد

A Sanskrit English Dictionary

नारद  m.  m. or नारद॑ N. of a ऋषि (a काण्व or काश्यप, author of [RV. viii, 13; ix, 104; 105]; [Anukr.]; as a देवर्षि often associated with पर्वत and supposed to be a messenger between gods and men, [MBh.]; [Hariv.]; [Kāv.] &c.; among the 10 प्रजा-पतिs as a son of ब्रह्मा, [Mn. i, 35]; in later mythology he is a friend of कृष्ण and is regarded as inventor of the विना or lute; in ep. poetry he is called a देव-गन्धर्व or a गन्धर्व-राज or simply गन्धर्व)
of a son of विश्वा-मित्र, [MBh.]
of one of the 24 mythic. बुद्धs, [MWB. 136]
of sev. men, [Lalit.]; [HPariś.]
of sev. authors, [Cat.] ( cf. below)
of a mountain, [BhP.]
नारद  mfn.  mf( ई)n. relating to नारद, composed by him, [Cat.]

The Practical Sanskrit-English Dictionary

नारदः [nāradḥ]   [नरस्य धर्मो नारं, तत् ददाति दा-क] N. of a celebrated Devarṣi (deified saint or divine sage). [He is one of the ten mind-born sons of Brahmā, being supposed to have sprung from his thigh (Ms.1. 35). He is represented as a messenger from the gods to men and vice versa and as being very fond of promoting discords among gods and men; hence his epithet of Kalipriya. He is said to have been the inventor of the lute or Vīṇā. He is also the author of a code of laws which goes by his name.] -Comp.
-उपनिषद्  N. N. of a Upaniṣad.

Shabda-Sagara

नारद  m.  ( -दः) A name of NĀRADA, born from the hip of BRAMHĀ and one of the ten divine Munis or Rishis; he is a friend of KRISHṆA, a celebrated legislator, and inventor of the Vinā or lute. He is often described as engaged in conveying messages and causing dis- cord among gods and men.
E. नार men, and दा to give, (instruc- tion,) ड affix; or नार water, and द who gives; offering sacrifices to the manes.

ROOTS:

नार दा ड नार द