नारद

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

नारदः, पुं, (नारं परमात्मविषयकं ज्ञानं ददा- तीति । दा + कः । यद्वा, नारं नरसमूहं द्यति खण्डयति कलहेनेति । दो + कः । नारं जलं ददाति पितृभ्य इति वा । तदुक्तम्, -- “नारं पानीयमित्युक्तं तत् पितृभ्यः सदा भवान् । ददाति तेन ते नाम नारदेति भविष्यति ॥”) देवर्षिविशेषः । स तु भोगाशी ब्रह्मशापादुप- वर्हणनामा गन्धर्व्वो भूत्वा पुनर्ब्रह्मवीर्य्यात् शूद्र- पत्न्यां जातः । यथा, -- शौनक उवाच । “ब्रह्मवीर्य्याच्छूद्रपत्न्यां गन्धर्व्वश्चोपवर्हणः । जातः केन प्रकारेण तद्भवान् वक्तुमर्हति ॥ सौतिरुवाच । कान्यकुब्जे च देशे च द्रुमिलो गोपराजकः । कलावती तस्य पत्नी बन्ध्या चापि पतिव्रता ॥ स्वामिदोषेण सा बन्ध्या काले च भर्त्तुराज्ञया । उपस्थितं वने घोरे नारदं काश्यपं मुनिम् ॥ क्रोशमानञ्च श्रीकृष्णं ज्वलन्तं ब्रह्मवर्च्चसा । तस्थौ सुवेशं कृत्वा सा ध्यानान्तञ्च मुनेः पुरः ॥ उवाच विनयेनैव कृत्वा च श्रीहरिं हृदि । गोपिकाहं द्विजश्रेष्ठ ! द्रुमिलस्य च कामिनी । पुत्त्रार्थिनी चागताहं तन्मूलं भर्त्तुराज्ञया ॥ वीर्य्याधानं कुरु मयि ! स्त्री नोपेक्ष्या ह्यपस्थिता । तेजीयसां न दोषाय वह्नेः सर्व्वभुजो यथा ॥ वृषलीवचनं श्रुत्वा चुकोप मुनिपुङ्गवः । वृषली तत्पुरस्तस्थौ शुष्ककण्ठौष्ठतालुका ॥ एतस्मिन्नन्तरे तेन पथा यास्यति मेनका । तस्या ऊरुस्थलं दृष्ट्वा मुनिवीर्य्यं पपात ह ॥ ऋतुस्नाता च वृषली कृत्वा तद्भक्षणं मुदा । सा विप्र ! गेहे साध्वी च सुषुवे तनयं वरम् ॥ तप्तकाञ्चनवर्णाभं ज्वलन्तं ब्रह्मतेजसा । अनावृष्ठ्यवशेषे च काले बालो बभुव ह ॥ नारं ददौ जन्मकाले तेनायं नारदाभिधः ॥ ददाति नारं ज्ञानञ्च बालकेभ्यश्च बालकः । जातिस्मरो महाज्ञानी तेनायं नारदाभिधः ॥ वीर्य्येण नारदस्यैव बभूव बालको मुने ! । मुनीन्द्रस्य वरेणैव तेनायं नारदाभिधः ॥ कल्पान्तरे ब्रह्मकण्ठाद्बभूवुर्बहवो नराः । नरान्ददौ तत्कण्ठञ्च तेन तन्नारदः स्मृतः ॥ ततो बभूव कालश्च नारदात् कण्ठदेशतः । ततो ब्रह्मा नाम चक्रे नारदश्चेति मङ्गलम् ॥ एतस्मिन्नन्तरे विप्रा आययुर्विप्र मन्दिरम् । शिशवः पञ्चवर्षीया महातेजस्विनो यथा ॥ चतुर्ष्वेको मुनिस्तस्मै ब्राह्मणाश्च कृपालवः । ब्रह्मपुत्त्रं शिशुं ज्ञात्वा विष्णुमन्त्रं ददौ मुदा ॥ महाज्ञानी शिशुस्तस्थौ गङ्गातीरे मनोहरे । तत्र स्नात्वा विप्रदत्तं विष्णुमन्त्रं जजाप सः ॥ दिव्यं वर्षसहस्रञ्च निराहारः कृशोदरः । ददर्श बालको ध्याने दिव्यं लोकञ्च बालकम् ॥ द्बिभुजं मुरलीहस्तञ्चन्दनेन विचर्च्चितम् । विरराम च शोकार्त्तो यदा यद्द्रष्टुमक्षमः ॥ रुरोदाश्वत्थमूले च न दृष्ट्वा बालकं शिशुः । बभूवाकाशवाणीति रुदन्तं बालकं प्रति ॥ सकृद्यद्दर्शितं रूपं तदेव नाधुना पुनः । पुनर्द्रक्षसि गोविन्दं जन्ममृत्युहरं हरिम् ॥ इति श्रुत्वा बालकश्च विरराम मुदान्वितः । काले तत्याज तीर्थे च तनुं कृष्णं हृदि स्मरन् ॥ बभूव शापमुक्तिश्च नारदस्य महामुने ! । तनुं त्यक्त्वा स जीवश्च विलीनो ब्रह्मविग्रहे ॥ कतिकल्पान्तरेऽतीते स्रष्टुं सृष्टिविधौ पुनः । मरीचिमिश्रैर्मुनिभिः सार्द्धं कण्टाद्बभूव सः ॥ नारदश्चेति विख्यातो मुनीन्द्रस्तेन हेतुना ॥” इति ब्रह्मवैवर्त्ते ब्रह्मखण्डे २१ -- २२ अध्यायौ ॥ तस्य सर्व्वदा भ्रमणकारणं यथा, -- “तांश्चापि नष्टान् विज्ञाय पुत्त्रान् दक्षप्रजापतिः । क्रोधञ्चक्रे महाभाग ! नारदं स शशाप च ॥” नारदशापश्च श्रीभागवतोक्तः । “तस्माल्लोकेषु ते मूढ न भवेद्भ्रमतः पदम् ।” इति विष्णुपुराणे १ अंशे १५ अध्याय- स्तट्टीका च ॥ (पञ्चविंशतिसहस्रश्लोकात्मक उपपुराणविशेषः । यथा, देवीभागवते । १ । ३ । ९ । “षोडशैव सहस्राणि पुराणञ्चाग्निसंज्ञितम् । पञ्चविंशतिसाहस्रं नारदं परमं मतम् ॥” शाकद्वीपस्य पर्व्वतविशेषः । यथा, मात्स्ये । १२१ । ११ । “नारदो नाम चैवोक्तो दुर्गशैलो महाचितः । तत्राचले समुत्पन्नौ पूर्ब्बं नारदपर्व्वतौ ॥” विश्वामित्रपुत्त्रविशेषः । यथा, महाभारते । १३ । ४ । ५८ । “उर्ज्जयोनिरुदापेक्षी नारदश्च महानृषिः । विश्वामित्रात्मजाः सर्व्वे मुनयो ब्रह्मवादिनः ॥”)

अमरकोशः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

नारद पुं।

देवर्षिः

समानार्थक:नारद

1।1।48।1।3

व्योमयानं विमानोऽस्त्री नारदाद्याः सुरर्षयः। स्यात्सुधर्मा देवसभा पीयूषममृतं सुधा॥

सम्बन्धि1 : देवः

पदार्थ-विभागः : , द्रव्यम्, आत्मा, ऋषिः

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

नारद¦ पु॰ नरस्य धर्म्यम्
“नराच्चेति वक्तव्यम्” इत्यञ् नारंददाति दा--क।

१ देवर्षिवरे मुनिभेदे तन्नामनिरूक्ति-र्नहुधा दर्शिता यथा
“नारं पागीयमित्युक्तं तत्पितृभ्यःसदा भवान्। ददाति तेन ते नाम नारदेति भविष्यति” इत्यागमः। नारदेन पुराकल्पाश्रितः स्तजन्मवृत्तान्तो व्यासंप्रति भाग॰

१ ।

५ ।

६ अ॰ उक्तो यथा(
“अहं पुराऽतीतभवेऽभवं मुने! दास्याश्च कस्याश्चनवेदवादिनाम। निरूपितो वालक एव योनिनां शुश्रू-षणे प्रावृषि निर्विविक्षताम्। ते मय्यपेताखिलचापले-ऽर्भके दान्तेऽधृतक्रीडनकेऽनुवर्त्तिनि। चक्रुः कृपांयद्यपि तुल्यदर्शनाः शुश्रूषमाणे मुनयोऽल्पभाषिणि” इत्युपक्रमे तेभ्यो मुनिभ्यो विमलज्ञानस्य आत्मनो लाभ-मुक्त्वा अनन्यमक्त्या परमेश्वरोपासने कृते भगवतः पार्ष-देन जन्मान्तरे तव पारमेश्वररूपदर्शनं भविष्यतीतिआत्मानं प्रति उपदेशं वर्णयित्वाऽन्ते स्वस्य जन्मान्तरंवर्णितं यथा
“एवं कृष्णमतेर्ब्रह्मन्नासक्तस्यामलात्मनः। कालः प्रादुरभूत् काले तडित् सौदामनी यथा। प्रयु-ज्यमाने मयि तां श्रद्धां मागवतीं तनुम्। आरब्धक-र्मनिर्वाणो ह्यापतत् पाञ्चमौतिकः। कल्पान्त इदषा-दाय शयानेऽम्भस्युदन्वतः। शिशयिषोरनुप्राणं विवेशा-न्तरहं विभोः। सहस्रयुगपर्य्यन्त उत्थायेदं सिसृक्षतः। मरीचिमिश्रा ऋषयः प्राणेभ्योऽहञ्च जज्ञिरे। अन्तर्क-[Page4044-a+ 38] हिश्च लोकांस्त्रीन् पर्थ्येम्यस्कन्दितव्रतः। अनुग्रहा-न्महाविष्णोरविघातगतिः क्वचित्। देवदत्तामिमां वीणांस्वरब्रह्मविभूषिताम्। मूर्च्छयित्वा हरिकथां गायमानश्च-राम्यहम्”। कश्यपापत्यनारदवीर्येण तस्य कल्पभेदेशुद्रागर्भजातकथा ब्रह्मवै॰ प्र॰ ख॰

२१ ।

२२ अ॰ यथा
“कान्यकुब्जे च देशे च द्रुमिलो गोपराजकः। कला-वती तस्य पत्नी वन्ध्या चापि पतिव्रता। स्वामिदोषेण,सा सन्ध्याकाले च भर्तुराज्ञया। उपस्थितं वने घोरेनारदं काश्यपं मुनिम्। क्रोशमानञ्च श्रीकृष्णं ज्वलन्तंब्रह्मवर्च्चसा। तस्थौ सुवेशं कृत्वा सा ध्यानान्तञ्च मुनेःपुरः। उवाच विनयेनैव कृत्वा च श्रीहरिं हृदि। गोपिकाहं द्विजश्रेष्ठ! द्रुमिलस्य च कामिनी। पुत्रार्थिनीचागताहं त्वन्मूलं भर्त्तुराज्ञया। वीर्य्याधानं कुरु मयिस्त्री नोपेक्ष्या ह्युपस्थिता। तेजीयसां न दोषाय वह्णेःसर्वभुजो यथा। वृषलीवचनं श्रुत्वा चुकोप मुनिपुङ्गवः। वृषली तत् पुरस्तस्थौ शुष्ककण्ठौष्ठतालुका। एतस्मिन्न-न्तरे तेन पथा गच्छति मेनका। तस्या ऊरुस्थलं दृष्ट्वामुनेर्वीर्यं पपात ह। ऋतुस्नाता च वृषली कृत्वातद्भक्षणं मुदा। सा विप्रगेहे साध्वी च सुषाव तनयंवरम्। तप्तकाञ्चनवर्णाभं ज्वलन्तं ब्रह्मतेजसा। अना-वृष्ट्यावशेषे च काले बालो बभूव ह। नारं ददौ जन्मकालेतेनायं नारदाभिधः। ददाति नारं ज्ञानञ्च बालके-भ्यश्च बालकः। जातिस्वरो महाज्ञानी तेनायं नारदा-भिधः। वीर्येण नारदस्यैव बभूव बालको मुने!। मुनी-न्द्रस्य वरेणैव तेनायं नारदाभिधः। कल्पान्तरे ब्रह्म-कण्ठाद्बभूवुर्बहवो नराः। नरान्ददो तत्कण्ठञ्च तेनतन्नारदः स्मृतः। ततो बभूव बालश्च नारदात् कण्ठ-देशतः। ततो ब्रह्मा नाम चक्रेनारद इति मङ्गलम्” आदिनारदश्च व्रह्मणो ललाटाज्जातः यथोक्तं हरिवं॰

२१

० अ॰
“ललाटमध्यादसृजन्नारदं प्रियविग्रहम्। सन-त्कुमारं मूर्घ्नश्च महायोगी पितामहः”। तस्य दक्षशा-पकथा
“नष्टेषु श्वबलाश्वेषु दक्षः क्रुद्धोऽब्रवीद्वचः। नारद नाशमेहीति गर्भवासं वसेति च हरिवं॰

३ अ॰। तस्याहर्निशं च भ्रमणं दक्षशाप्रात् यथा
“तांश्चापि नष्टान्विज्ञाय पुत्रान् दक्षः प्रजापतिः। क्रोधं चक्रे महा-भान! नारदं स शशाप च” स च शापः
“तस्मा-श्लोकेषु ते मूढ! न भवेद्भ्रमतः पदम्” भाग॰

६ ।

५ ।

४१ स च भगवदवतारभेदः यथाह भाग॰

१ ।

३ ।

९
“नृतीय-[Page4044-b+ 38] मृषिसर्गं वै देवर्षित्वमुपेत्य सः। तन्त्रं सात्वतमाचष्टेनैष्कर्म्म्यं कर्मणाम्मतम्”। तस्य स्वरूपं यथा
“ज्वलिता-ग्निप्रतीकाशो बालार्कसदृशेक्षणः। सव्यापवृत्तं विपुलं ज-टामण्डलमुद्वहन्। चन्द्रांशुशुक्ले वसने वसानो रुक्मभू-षणः। वीणां गृहीत्वा महतीं कक्षासक्तां सखीमिव। कृष्णाजिनोत्तरासङ्गो हेमयज्ञोपवीतवान्। दण्डी कमण्डलुघरः साक्षाच्छक्र इवापरः। मेत्ता जगति गु-ह्यानां विग्रहाणां गुहोपमः। महर्षिर्विग्रहरुचिर्विद्वान्गान्धर्ववेदवित्। वैरकेलिकिलो विप्रो ब्राह्मः कलि-रिवापरः। देवगन्धर्वलोकानामादिवक्ता मुनिः परः। गाता चतुर्णां वेदानामुद्गाता प्रथमर्त्विजाम्। स नार-दोऽथ विप्रर्षिर्ब्रह्मलोकचरोऽव्ययः” हरिवं॰

५५ अ॰।

२ विश्वामित्रपुत्रभेदे
“लीलाढ्यो नारदश्चैव तथा कूर्चा-सुखः स्मृतः” भा॰ अनु॰

४ अ॰। विश्वामित्रपुत्रोक्तौ। स्वाय-म्भवमनुसृष्टे

३ प्रजापतिभेदे
“अहं प्रजाः सिसृ-क्षुस्तु तपस्तप्वा सुदुरुश्चरम्। पतीन् प्रजानामसृजंमहर्षीनादितो दश। मरीचिमत्र्यङ्गिरसौ पुलस्त्यंपुलहं क्रतुम्। प्रचेतसं वसिष्ठञ्च भृगुं नारदमेव च” स्वायम्मवमनूक्तौ। कश्यपस्य मुनिपत्न्यां जाते

४ गन्धर्वभेदे
“कलिः पञ्चदशस्तेषां नारदश्चैव षोडशः। इत्येते देव-गन्धर्वा मौनेयाः परिकीर्तिताः” भा॰ आ॰

६५ अ॰।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

नारद¦ m. (-दः) A name of NA4RADA, born from the hip of BRAMHA4 and one of the ten divine Munis or Rishis; he is a friend of KRISHN4A, a celebrated legislator, and inventor of the Vina4 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.

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

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. of a Upaniṣad.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

नारद m. or नारदN. of a ऋषि(a काण्वor काश्यप, author of RV. viii , 13 ; ix , 104 ; 105 Anukr. ; as a देवर्षिoften associated with पर्वतand supposed to be a messenger between gods and men MBh. Hariv. Ka1v. etc. ; among the 10 प्रजा-पतिs as a son of ब्रह्माMn. i , 35 ; in later mythology he is a friend of कृष्णand is regarded as inventor of the विनाor lute ; in ep. poetry he is called a देव-गन्धर्वor a गन्धर्व-राजor simply गन्धर्व)

नारद m. of a son of विश्वा-मित्रMBh.

नारद m. of one of the 24 mythic. बुद्धs MWB. 136

नारद m. of sev. men Lalit. HParis3.

नारद m. of sev. authors Cat. (See. below)

नारद m. of a mountain BhP.

नारद mf( ई)n. relating to नारद, composed by him Cat.

Purana index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

(I)--the beloved tenth son of ब्रह्मा, born of his lap; one of the twelve, who knew the धर्म ordained by Hari; a celibate; an attendant of Hari; was taught the भागवत by the father; and he gave it in his turn to व्यास; guru of विशोक (s.v.) author of सात्वततन्त्र; wor- shipped नारायण in भारतवर्ष by following the course of सान्ख्य and yoga; did not comprehend Hari's माया; faith in Kriyayoga which he expounded; in previous births, he was a Gandharva by name उपबर्हण and a son of a दासि. फलकम्:F1:  भा. I. 4. ३२-33; II. 9. ४०-44; III. १२. २२-3; IV. 8. १५; १३. 3-4; V. १९. १०-15; VI. 3. २०; 4. ३९; VII. 1. 5; ११. 3; १५. ६९-73; X. 1. ६१ [1], ६४; ३९. ५४; ९०. ३४ [1]; XI. २७. 2; XII. 4. ४१; १३. १९; M. 3. 8; वा. 1. १३०; ६५. १३५, १४२; Br. I. 1. १११; M. 5. 5-११; वा. ६५. १३९, १४६-50, १५६.फलकम्:/F A देवऋषि holding the वीणा in his hand; called on व्यास and complimented him on having produced the भारत and asked him why he looked uneasy; when he admitted his inability to explain the cause, the sage treated him to a dis- [page२-226+ ५०] course on devotion to Hari and incidentally gave an account of his own past; how in a previous birth he was a son of a ser- vant-maid in the service of seers and Brahmanas, how he was brought up by the latter with affection, how their asso- ciation helped him to cultivate devotion to Lord, how after their departure he wandered aimlessly with his mother who soon died, how he was sitting in the forest meditating on the Lord when He appeared in his mind; in a later Kalpa he was born of ब्रह्मा as नारद; फलकम्:F2:  भा. I. chh. 5 and 6; वा. ५२. 3.फलकम्:/F advised हर्यश्वास् on the path of ‘not returning’ (अनिवर्तन) which they adopted; with his mind set on ईश्वर-Brahman he advised again their brothers शबलाश्वास् in the same way and they followed it too; for so advising his sons, he was cursed by दक्ष to be always a wanderer with no settled home; फलकम्:F3:  भा. VI. 5 (whole); Vi. V. 1. ६७; १५. 3.फलकम्:/F accompanied Angiras to the court of Citraketu lamenting his child's death; instructed him in मन्त्रोपनिषद् to realise the presence of सन्कर्षण; showed the king and his relations the जीव of the dead child but pointing how the आत्मन् alone is eternal; the text of the विद्या imparted to Citraketu; went back to Angiras in Brahmaloka; could not find fault with Hara for violating Brahmaloka धर्म; told शुक the story of Citraketu; could not comprehend the Great Being; फलकम्:F4:  भा. VI. १४. 9-६१; chh. १५, १६ and १७.फलकम्:/F could not comprehend Hari's माया; फलकम्:F5:  Ib. IX. 4. ५७.फलकम्:/F cursed नलकूबेर and मणिग्रीव, sons of Kubera, for their intoxicated pride; his view on the merits of poverty as contrasted with wealth; went to Nara-नारायण's abode after cursing Kubera's sons; फलकम्:F6:  Ib. X. 9. २३; १०. 8-१८, २३.फलकम्:/F welcomed ब्रह्मा while with Priyavrata and his father Manu; फलकम्:F7:  Ib. V. 1. 6-9, ३८.फलकम्:/F called on प्राचीनबर्हिस् and imparted अध्यात्मतत्व by narrat- ing the story of पुरञ्जन and explaining by it the relation of जीव to परमात्म; then he went back to Siddha- loka; met प्राचेतसस् performing austerities on the western sea and advised the quick path to reach Hari; departed to Brahmaloka; sang the praise of Ananta in Brhmasabha; फलकम्:F8:  Ib. IV. chh. २५-31; V. २५. 9.फलकम्:/F advised हरिश्चन्द्र to pray to वरुण for a child; फलकम्:F9:  Ib. IX. 7. 8.फलकम्:/F spoke to ऊर्वशी of पुरूरवस् as a handsome person; फलकम्:F१०:  Ib. IX. १४. १६.फलकम्:/F [page२-227+ ४९] informed हिरण्याक्ष of विष्णु's residence in रसातल; spoke of Kardama's greatness and personality to देवहूती who from that time fixed her mind on him; came with and went with ब्रह्मा to see Kapila born of Kardama; फलकम्:F११:  Ib. III. १८. 1; २२. १०-12; २४. २०.फलकम्:/F told शिव about Sati's self-immolation in दक्ष's यज्ञ; फलकम्:F१२:  Ib. IV. 5. 1.फलकम्:/F met Dhruva coming out of his father's city and advised him as to the way of worshipping विष्णु by initiating him into the secret मन्त्र; met उत्तानपाद and encouraged the distressed king that the boy would soon return and add glory to his line; praised Dhruva; फलकम्:F१३:  Ib. IV. 8. २५-69; १२. ४०-30.फलकम्:/F learnt from Hari the true knowledge which he imparted to प्रह्लाद; saw Indra taking हिरण्यकशिपु's queen and asked him to set her at liberty which he did; then he placed her under safe custody as she was pregnant until her hus- band's return; taught to प्रह्लाद a मन्त्र sacred to Hari. फलकम्:F१४:  Ib. IV. १९. 6.फलकम्:/F Spoke of Jamba's death to Namuci and others. Deputed by ब्रह्मा, नारद went to Gods requesting them to no more fight the asuras; फलकम्:F१५:  Ib. VII. 6. २७-28; 7. 7-१६.फलकम्:/F informed Kamsa of the divinity of Vasudeva, वृष्णिस्, Nandas, and went with Gods to encourage देवकी; फलकम्:F१६:  Ib. VIII. ११. १९-43.फलकम्:/F induced Yavana to lay siege to मथुरा; फलकम्:F१७:  Ib. X. 1. ६१[1]; 2. २५; Vi. V. 1. ६७.फलकम्:/F narrated the story of Pradyumna to his parents; inform- ed मायावती that the child discovered in the fish was Pra- dyumna, काम reborn, and hence her husband; revealed Pradyumna's identity to the doubters of द्वारका; फलकम्:F१८:  भा. X. [५०. ४४]; ५१. 5.फलकम्:/F sang the praise of कृष्ण when he lifted the Govar- dhana; informed Kamsa that राम and कृष्ण were the sons of Vasudeva who had kept them in secret and prevented Kamsa from starting out to kill Vasudeva; told Kamsa his story of his birth; visited कृष्ण and spoke to him in secret what he was destined to do beginning with the day after when he would kill Kamsa and others and left for his place; फलकम्:F१९:  Ib. X. ५५. 6-३६; Vi. V. २७. 9-१३, २५.फलकम्:/F informed कृष्ण of imprisonment of Aniruddha by बाण and शाम्ब by the Kurus; visited द्वारका desirous of seeing कृष्ण in the house of each of his numerous wives at the same time and saw that ब्रह्मण्यदेव who was [page२-228+ ४९] engaged in different things at the different houses, was wel- comed separately in every house; left the place pleased; called on कृष्ण to inform him of युधिष्ठिर's desire to perform राजसूय; the purpose of his visit was accom- plished; फलकम्:F२०:  भा. X. २७. २४; ३६. १६-19 [२७]; ३७. 9-२४; ३९. 9.फलकम्:/F narrated in the राजसूय sacrifice of युधिष्ठिर, how Caidya the hater of Hari entered into Him, the Supreme Being, as well as the previous history of दमघोष and Dantavaktra. फलकम्:F२१:  Ib. X. ६३. 2; ६८. १३; ६९ (whole); ७०. ३२-44; ७१. ११, १८; Vi. V. ३३. १०; ३७. 6.फलकम्:/F Came to see भीष्म on his death-bed; फलकम्:F२२:  भा. VII. 1. १२-43.फलकम्:/F addressed by युधिष्ठिर, नारद said that everything was the work of time and the will of God; informed युधिष्- ठिर that धृतराष्ट्र was in the हिमालयस् engaged in the penance and would die within five days; and went back to heaven; फलकम्:F२३:  Ib. I. 9. 6.फलकम्:/F came to see परीक्षित् practising प्रायोपवेश; फलकम्:F२४:  Ib. I. १३. ३७-59.फलकम्:/F welcomed by कृष्ण, युधिष्ठिर and others, नारद, drew the attention of कृष्ण to the necessity of vanquishing शाल्व who was out to cut the root of the यादवस्; knew of कृष्ण's glory and greatness and told लक्ष्मणा of it; praised Vasudeva for his question on Karma; left for Sya- मन्तपञ्चक; फलकम्:F२५:  Ib. I. १९. १०.फलकम्:/F went with कृष्ण to मिथिला, heard स्रुतिगीता from नारायण at नारायणाश्रम; visited श्वेतद्वीप during Brahmasatra; called upon व्यास and communicated to him what he heard from नारायण; advised by वृत्र to worship शिव as the most easily pleased among the Gods; फलकम्:F२६:  Ib. X. ७६. 2 [2-१०]; 3-7 [1-4]; ८३. १७; ८४. 3, ३०-33, ५७.फलकम्:/F left with other sages for पिण्डारक; visited द्वारका and met Vasudeva; questioned by him on भागवत धर्म, he related the conversation that took place between Nimi, the Videha King, and the nine sages, the sons of ऋषभ; फलकम्:F२७:  Ib. X. ८६. १८; ८७. 4-5, १०, ४७-8; ८८. १४-16.फलकम्:/F views of, on thirty characteristics of धर्म, on the वर्णस् and women; on a ब्रह्मचारि, वानप्रस्थ, a Yati, and a गृहस्थ; फलकम्:F२८:  Ib. XI. 1. १२; chh. 2-5 (whole).फलकम्:/F enquired of ब्रह्मा the knowledge lead- ing to the realisation of आत्मन्; a महाभागवत who attained Hari through devotion. फलकम्:F२९:  Ib. VII. chh. ११-14 (whole).फलकम्:/F Sang a गाथ in honour of कार्तवीर्य Arjuna: compiled the नारदीय धर्म; told the रामायण to वाल्मीकि; फलकम्:F३०:  Ib. II. 4. २५; 5. 1-8; VII. 1. ३०; XI. २७. 2.फलकम्:/F [page२-229+ २४] learnt the details of the vow नक्षत्रपुरुष from महा- deva and of माहेश्वरव्रतम् from नन्दिकेश; on the lat- ter's advice took a bath at प्रयागा. फलकम्:F३१:  M. ४३. २३; ४७. ३०; ५३. २३ and ७२.फलकम्:/F Informed Maya at Tripuram of the preparations of gods to attack his city; visited इलावृतम् sacred to Bali; arranged, at the request of Indra, the marriage of उमा with शिव; फलकम्:F३२:  Ib. ५४. 2-4; ९५. 4; १०२. १९; ११२. २१.फलकम्:/F His sister was अरुन्दती, wife of वसिष्ठ; informed सावित्री's father of the short lease of life of the bridegroom chosen; फलकम्:F३३:  Ib. १३४. 3-२३; १३५. 1; १५४. १११-207; १८७. १४-52; १९२. ११; २०१. ३०फलकम्:/F cursed दक्ष's sons. फलकम्:F३४:  Ib. २०८. १२-13.फलकम्:/F

(II)--a Mauneya Gandharva presiding over the month of माधव. भा. XII. ११. ३४; Br. III. 7. 4; वा. ३०. ८६; ६९. 3; Vi. II. १०. 5.

(III)--a mountain on the base of Meru. भा. V. १६. २६; Br. II. १८. ७७.

(IV)--a Mt. in प्लक्षद्वीप; a citadel in itself; Here were born नारद and Parvata. Br. II. १९. 9; वा. ४९. 8; Vi. II. 4. 7. [page२-230+ २६]

(V)--a Mt. that entered the sea for fear of Indra; of शाकद्वीप. M. १२१. ७४; १२२. ११; वा. ४७. ७४.

(VI)--an author on architecture. M. २५२. 2.

(VII)--a son of कश्यप; फलकम्:F1:  वा. ६१. ८५; ८६. ४८; ९४. १९; १०५. 2; १०८. 1 and ४१; ११०. 1 and ६१. १११. २३, ३८ and ५७; ११२. २७.फलकम्:/F gave his sister Arun- धती to वसिष्ठ and was cursed by दक्ष. फलकम्:F2:  Ib. ७०. ७९.फलकम्:/F

(VIII)--a son of प्रजापति. वा. ६९. ६४.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

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 des- cribed 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 responsi- bility 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 music- ian. 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 Upa- barhaṇa. The boy grew up as a devotee of Viṣṇu. Bṛhas- pati taught him the worship of Hari (Viṣṇu). Upabar- haṇa lived on the slopes of the Himālayas performing penance. While Upabarhaṇa was one day engaged in Sa- mādhi 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 be- came 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 deci- sion, life for another thousand years remained for Upa- barhaṇa, 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 Upabar- haṇa expired, and Mālatī ended her life in his funeral pyre. (Bhāgavata, 7th Skandha).

(ii) 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 every- thing 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 know- ledge performed penance for many years on the banks of the Gaṅgā and died there. (Bhāgavata, 7th Skandha).

(iii) 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 medi- tation 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).

(iv) 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 absolute- ly 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 and 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. (Mahā- bhārata).

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 readi- ly granted her request. The preceptor married the disci- ple 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 extraordi- nary 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. (Bhāga- vata. 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 breath- ing 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 (renun- ciation), 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 inflict- ed wounds on me for a long time so that I became very weak. I did then go with my sons to the worship- ful 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 off- springs 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 Hanū- mān, 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 Hanū- mān 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 spirit- ual wisdom telling the latter that he had already learnt the Vedas and all other scriptures and arts. Sanat- kumāra 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.” (Chāndogyopa- niṣad).

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. (Kalisantaraṇo- paniṣad).

(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 un- happy 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 queru- lously 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 Nala- kūbara).

(8) It was Nārada who told Kaṁsa that Śrī Kṛṣṇa was in Ambāḍi. He also told Kaṁsa about his previous his- tory. (Bhāgavata, 10th Skandha).

(9) Vṛkāsura once asked Nārada who amongst the Tri- mūrtis used to be pleased most easily and Nārada men- tioned 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 mis- take 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 ex- plain 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 Deva- gandharva as the son of Kaśyapa by his wife Muni. (Ādi Parva, Chapter 1 and 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 Indra- prastha 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 Dharma- putra. (Sabhā Parva, Chapter 12, Verse 23).

(22) It was he who conveyed the information to Dvārakā that Kṛṣṇa's grandson Aniruddha was imprison- ed 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 annihil- ated. (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 Paraśu- rāma 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 anni- hilation 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 ques- tion 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 morn- ing wind smashed the branches and leaves of the tree. (Śānti Parva, Chapter 155, Verse 9).

(59) Once he entered into a discussion about the creat- ion 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 renuncia- tion. (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 Pañca- cūḍā the aspects and characteristics of women. (Anu- śāsana 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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*6th word in left half of page 526 (+offset) in original book.

NĀRADA II : One of the Brahmavādī sons of Viśvāmitra (Anuśāsana Parva, Chapter 4, Verse 53).


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*1st word in right half of page 530 (+offset) in original book.

Vedic Index of Names and Subjects

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Nārada is the name of a mythical seer mentioned several times in the Atharvaveda. In the Aitareya Brāhmaṇa he appears in conjunction with Parvata as priest of Hariścandra, as teaching Somaka Sāhadevya, and as anointing Āmbāṣṭhya and Yudhāṃśrauṣṭi. In the Maitrāyaṇī Saṃhitā he is mentioned as a teacher, and in the Sāmavidhāna Brāhmaṇa as a pupil of Bṛhaspati. In the Chāndogya Upaniṣad he is coupled with Sanatkumāra.