Nārada

The Origin

Creation of the Mahārsis

There is no tale of Nārada without a history, no Purāṇa or gātha where he does not appear. These mahārṣis are the fathers of the physical world. When Brahmā created only the five elements (pañcabhūta), he also brought forth their subtle principles: aham (ego), buddhī (intellect), manas (mind), citta (consciousness), and the indriyas (sensory organs as described in Sāṅkhya)—all of these he fashioned. He even created the entity called “ahaṁ.” To give these principles continuance, their various combinations produced all living beings. From the same source Brahmā created the mahārṣis, the ṛṣis of divine knowledge. Only humans by the power of jñāna can attain the title of Brahmarṣi, yet these sages were born directly from Brahmā himself. For this reason Brahmā, who established the very foundations of creation, is called Kāryabrahma.

The Role of Prajāpati in Guiding Creation

Having fashioned the basic principles of existence, the question remained: how should the living beings (jīvakoṭi) be ordered? In what forms should they appear? How should their manobuddhi (mind–intellect) function? What paths of karma and jñāna should they follow? For this purpose Brahmā created the Prajāpatis, those appointed to oversee the welfare of creatures. These mahārṣis, born from Brahmā after the dawn of creation, were charged with instructing beings in right and wrong. If creatures were left only to their karma and plunged in darkness, who would show them the path to mokṣa? As long as buddhi remains bound to karma, the endless cycle of action and consequence wears on. To break this cycle, one must show a transcendent remedy, guiding beings with compassion. Hence Brahmā created the mahārṣis to serve as kindly guides.

The Theory of the Five Brahmas

A doctrine of pañcabrahma teaches that a single, nirguṇa reality—whether called Sadāśivatattva or nirguṇabrahman—is the sole substratum. From it first emerged two principles: prakṛti (nature) and puruṣa (consciousness). Within these arose kāma (desire), the will to create. Beginning of creation is the resolve “I will create”—the sankalpa. Prior creation had existed and then dissolved into subtle form, merging in Brahmā. For new creation (vartamānasṛṣṭi), prakṛti and puruṣa are the causes. This dual principle is called the second Brahma, the Kāmeśvarī–Kāmeśvara pair. From that union—through its cause, the knowledge of former creation, the fullness of Brahma’s wisdom, and power to govern future time—Viṣṇu incarnated as the third Brahma. As the fruit of that union, Viṣṇu emerged from Brahmā’s navel lotus to manifest the material seeds for physical creation. In time, dissolution (laya) of creation must occur; for this, Rudra sprang forth from Brahmā’s face as the fourth Brahma, destined to destroy that creation. Finally, Rudra himself dissolves the world into himself—Brahmapralaya. Then merges into Viṣṇu—Viṣṇupralaya—who unites both principles (Kāmeśvarī–Kāmeśvara), withdrawing them into himself until only the nirguṇa Brahman remains.

Paths to Liberation in the Fivefold Brahma

Through these processes, the primal causes of creation and dissolution operate. Underlying them all is Pāraśakti, the supreme power, revered as pañcabrahmamanthāṃdhishāyinī. Worshipers of Pāraśakti as the one who sustains the five Brahmas are called Śākta. She abides even in the nirguṇa essence, as the Kāmeśvarī–Kāmeśvara union. In all five manifestations—Brahmā, Viṣṇu, Rudra, and beyond—she shines as the eternal consciousness. A yogi who perceives and realizes that consciousness within attains mokṣa. Whether by meditating on Brahmā’s pure knowledge, revering Rudra’s omniscience, worshiping Viṣṇu’s śṛṭyajñāna, or venerating the transcendental Brahman itself, any of these paths leads to liberation. Rudra, as the fifth Brahma, remains in a state beyond action (niṣkriya), embodying the pure wisdom of primordial Brahman (Sadāśiva). His worship brings release when beings call upon him in time of calamity or devotion. Thus the fivefold majesty of Brahma, Viṣṇu, Rudra, and Pāraśakti charts every avenue to mokṣa. In this way Nārada Maharṣi emerges: one among the ṛṣis born to guide creation, ever traversing worlds to awaken devotion and grant the wisdom that leads all souls back to the one supreme Brahman.

Sanaka, Sanandana, Sanātana, and Sanatkumāra

Among the mahārṣis born from Brahmā’s mind were four brothers: Sanaka, Sanandana, Sanātana, and Sanatkumāra. Brahmā intended them to inaugurate this creation. Born directly from his mind, they are called Brahmā­manasaputra. Though Brahmā willed their birth, he sat in deep tapas as Ātmajñāna in order to contemplate the Viṣṇu­tattva. From that meditation he understood his duty. The divine jñāna he possessed also shone naturally in these sons. As long as they retained that Brahmajñāna, they could not perform creation; for that knowledge would stand in opposition to the will to extend creation. Thus, the four remained apart and did not engage in further creation, instead withdrawing into a state of supreme bliss.

Creation of Svāyambhū­Manu and Śatarūpa

After some time, to bring his purpose to fruition, Brahmā created from his left foot Svāyambhū­Manu and the beautiful Śatarūpa. Just as the second Brahma’s aim was to manifest both prakṛti and puruṣa, Brahmā fashioned Śatarūpa as the embodiment of aviveka (ignorance)—the veiling of awareness in Brahmajñāna—so that genuine knowledge of creation might become obscured, giving rise to the illusion of the world. Śatarūpa appeared as a woman pleasing to Svāyambhū­Manu, and he likewise attracted her—thus marking the dawn of avidyā. With this union, the proper sequence of creation began.

Progeny of Svāyambhū­Manu

From Svāyambhū­Manu’s line sprang all the Kṣatriyas. Next, the four-faced lord created the Ekādaśa­rudras from his own body—forms embodying wrath. From his ears he brought forth the ṛṣis Pulastya and Pulaha; from his eyes the sage Atikrutva; from his nose the sun; from his face the ṛṣi Angirāsa; from his shoulders and arms the ṛṣis Bhrigu and Dakṣa; and from his throat the divine sage Nārada. This is the Purāṇic account of Nārada’s birth.

Nārada’s Early Years

At birth, Nārada first beheld his parents. Then, looking upward, he saw Brahmā absorbed in tapas, silent. His mother, however—Sarasvatī, also called Śāradā—gazed at him with parental affection. Approaching her, he received from her the gift of gāna­vidyā, the science of music. He practiced diligently and mastered it. Meanwhile, the worlds came into being.

The Lesson of Light and Star

When darkness falls, stars appear as they are; with the return of light, their true forms vanish—overpowered by artificial illumination. How then could the stars themselves be hidden by light? This paradox exemplifies the nature of the teaching Nārada received: to create a world of unreality by veiling truth, and to accept illusion as reality, is the first act of creation.

Brahmā’s Hidden Wisdom

Brahmā confined the wisdom of pure Brahman and Śiva­tattva within himself, allowing ignorance (avidyā) to arise in the two divine progenitors. Though he withheld that knowledge from creatures, he did not forbid its realization. Truth lies within, yet beings lack the awareness to recognize it. To remove that barrier—avidyā—one must understand its causes and characteristics. True jñāna is not acquired from outside, for whatever is not possessed today cannot be tomorrow; what endures is the knowledge that is ever present.

Mahati, and the Music

Nārada’s Journey Through the Lokas

Descending from Brahmā’s creations, Nārada perceived countless worlds. He journeyed to the realms governed by the Maruts, where Vāyu, god of wind, revealed himself. At that moment, the cosmic order had taken shape; as Nārada watched, worlds came into existence—born from Brahmā’s own sankalpas. Through these wanderings, Nārada became the perpetual messenger and teacher, traversing the lokas to share the divine wisdom that guides all beings toward liberation.

The Gift of the Mahati

Vāyu­deva said to Nārada, “Nāyana, you have learned music from Śāradā­Devi and mastered all other vidyās. I now give you the veena called Mahati.” With these words he bestowed the Mahati upon Nārada. Nārada accepted the veena and attuned his voice to its strings. From that union emerged a wondrous nāda, filled with sublime resonance. He was transported in ānanda, devoid of all worldly longing. To him, himself, his music, and his veena were one—three aspects of a single śruti.

The Emergence of Divine Beings

Soon thereafter, Yakṣas, Kinnaras, Garuḍas, Gandharvas, and other celestial beings appeared. All journeyed to Brahmā’s court to offer their praise. Nārada, employing the techniques of sthāyi (fixed pitch), sañcāri (ascending motifs), ārohīṇa (descending motifs), and the foot­movements vādin and saṁvādin, performed a full exposition of his Mahati. This exposition represented the timeless tradition of Indian saṅgīta.

The Seven Swaras and the Birth of Rāgas

Through the interplay of sthāyi, ānthra, and sañcāri, and by articulating the canonical foot variations, Nārada divided the nāda into seven swaras—Madhya, Pañcama, Gandhāra, Ṛṣabha, Daivata, Ṣaḍja, and Niṣāda—each corresponding to a section of the audible scale. These seven swaras, derived from his single nāda, formed the foundation for countless rāgas. Nārada is revered as the father of music for synthesizing a unified nāda into seven divisions, crafting swara­differentiations, and thus creating an array of rāgas.

The Creation of Specific Rāgas

In this era Nārada composed many fundamental rāgas, including Bhairavi, Bhūpāla, Śrī­rāga, Paḍavañjara, Vasantha, Mālavi, Baṅgāli, Nāṭa, Devakriya, Megharanji, Malahari, Jāli, Hindōḷa, Bhaḷḷāṭa, Navanīta, Jhankāra­dhvani, Nādanāmakriya, Marāḷa, Maṅgalakauśiki, Guṇḍakriya, Ghūrjari, Dhan͂yāsi, and Śankarābharaṇa. Over time these rāgas evolved into countless janya rāgas. Their structure and emotive power endure as the legacy of Nārada’s innovations.

The Twenty-Two Steps of the Mahati

Beyond its tonal divisions, the Mahati featured twenty­two gradations—mēṭlīs—each reflecting variations in Vāyu’s own breath force and modifications. By granting this Mahati, Vāyu imparted to Nārada not only the form of music but also its very essence. From the breath of Vāyu emerged nāda; in its manifold distinctions lay the entirety of saṅgīta.

Classification of Speech

Human utterances are categorized according to their mode of articulation—those formed by the lips, those produced by contact of the fingers, and those emanating directly from the throat. Although there is but one primal nāda, variations in Vāyu’s own vikaras give rise to distinct varṇas, swaras, rāgas, and the bhāva that flows from each rāga. These alone suffice for the art of music.

The Creation of Musical Instruments

To accommodate these distinctions, Nārada fashioned several instruments—mṛdaṅga, venu, and others. He explained their design to Brahmā, guided by the direct wisdom imparted to him by Sarasvatī Devī, the supreme manifestation of the Goddess. These instruments, he revealed, slumber within her essence until awakened by the performer’s insight.

Manifestation of Para-Pashyantī in Vāikhari

Prior to this, all that existed at the para-pashyantī level remained unexpressed. Nārada unveiled it in the vāikhari form, making the unmanifest manifest and the manifest perceptible. Through this process, the ineffable became audible and tangible.

The Gift of Ahata and Anahata Nāda

Nārada then introduced the distinction between āhata and anāhata nāda. Āhata refers to sounds produced by two objects striking each other, while anāhata denotes the heart-heard sound uncaused by any external collision. In yoga, this anāhata nāda resonates within the heart chakra, perceived only by the yogin deep in meditation. Nārada rendered even this subtle tone audible to all.

Elimination of Rāga Doṣas

With his instruments and rhythmic frameworks, Nārada performed the seven tālas, skillfully avoiding every rāga-doṣa—sandhṛṣṭa pravṛṣṭa, sītkṛti, chata, śaṅkita, karāḷa, kapilakāka, vikāḷa, sāmbhaśa, tumbika, prasāda, vinimāla, visvara, apasvara, avyakta, sthānabhramśaka, mitra. By eschewing these faults, he delighted Brahmā, his divine progenitor.

Divine Celebration and Brahmā’s Teaching

All the gods rejoiced in Nārada’s flawless performance. Even Brahmā, experiencing music in manifold forms for the first time, was overjoyed, and Sarasvatī herself listened anew to the knowledge she had bestowed. Brahmā addressed Nārada, “O child, your very life is saṅgīta. Remain thus for all eternity. You have no other task. Should duty ever arise as a result of the Lord’s will, perform it without attachment or concern for its fruits.”

The Aṣṭākṣarī Doctrine and the Path to Parabrahman

When Nārada asked what more he should do, Brahmā replied, “I now impart to you the aṣṭākṣarī teaching—that of Śrī Mahā­Viṣṇu. He is my father, my guru, the cause of my birth. I shall not speak of Nirguṇa Parabrahman myself, for you must realize that directly. Only then can you become kārya-brahma.” Thus Brahmā guided Nārada along the aṣṭākṣarī mārga, the path whose culmination Nārada alone would attain.

Divine Counsel of Brahmā

Brahmā addressed the mahārṣis, “The time has come for the creation of jīvas. In the future all beings of this jagat will be born, and none of them will dwell solely in ajñāna, nor exclusively in śuddha-jñāna. Likewise, even the devas remain in a mixture of jñāna and ajñāna. They possess some jñāna and some ajñāna, and they do not know what is right for them to undertake. When the human jāti arises, you alone will stand witness to its entire history, O child!” He then summoned all his sons and said, “Behold your own putras! Create the populace. Take up marriage. I will grant you wives.” The ṛṣis remained silent, bowing their heads in stillness. Within their hearts they thought, “We are already fulfilled and blissful. What task have we left? Brahmā asks us to marry and produce offspring, yet we know not what to do with progeny. Such matters are his own duty; he enacts them through us.”

Nārada’s Vow

Except for Nārada, none stepped forward. He addressed Brahmā, “O Father, you have taught me the aṣṭākṣarī mantra. That Viṣṇupada lies somewhere, yet remains distant from me. I yearn to discover its essence. I shall undertake japa of that aṣṭākṣarī and follow its path. Though I have elders—Sanaka, Sanandana and the rest—I will not marry as they have not married. I shall remain sole in devotion to the Lord.”

Brahmā’s Anger and the Curse

Brahmā’s ire flared. “I created you. Will you refuse my command? All others remain silent. Beware, for I can chastise you!” Brahmā declared. “You claim to despise saṃsāra, yet you would cast me into its dire suffering. Is that not obedience to my will? If you do not comply, what chastisement remains for me to impose? I shall find your limits!” Undeterred, Nārada replied, “O Father, if by denying me progeny you would make me ajñānī and accursed, then you deny the Lord who grants jñāna the highest reverence. You cannot claim to be worthy of worship if you contradict the Viṣṇu you extolled. Your renown in Bhū-loka and elsewhere would vanish. Therefore I stand firm: whatever birth I take—gandharva, strījana or paśu—my devotion to Hari and the aṣṭākṣarī shall never forsake me.” Seeing Nārada’s resolve, Brahmā infused him with avidyā and pronounced, “You are disobedient. I will uphold in you the disposition of a gandharva, for Gandharvas in their lokas will hold saṅgīta and nāṭya as their profession. There they serve the Bhagavān through music alone, without the bhakti or internal absorption found in other worlds. Thus shall my will be fulfilled—may you dwell as one with gandharva nature!”

Transformation into a Gandharva

Thus Brahmā’s inexorable śāpa took effect, and Nārada became born among the gandharvas. Immediately he departed to Gandharva-loka, for Brahmā’s curse was irreversible.

The Gandharva King

In Gandharva-loka ruled a king enriched with all riches yet bereft of putra-santāna. Hearing of Nārada’s prowess, he approached his own guru, Vasiṣṭha, and implored, “O Guru, I possess a noble wife and abundant wealth, yet have no son. Pray grant me that sweet voice with which to address a beloved putra.” Vasiṣṭha counseled him, “O King, I shall instruct you, along with the kavacastotra. With devotion, journey to the sacred toīrtha of Puṣkaradhīpa on Bhū-loka. There perform tapasya unto Śiva. None but he can grant you the gift of putra-santāna.”

Tapasya and Divine Blessing

The Gandharva king descended to Bhū-loka and performed tapasya for one hundred divine years. Pleased by his penance, the Supreme Lord appeared before him and blessed him that a son, devoted to Viṣṇu, would be born to him. The Gandharva king then worshipped his guru, rejoicing that the prescribed path had borne fruit.

Birth of Upaparvaṇa

In due course the Gandharva queen conceived and gave birth to a son. Vasiṣṭha Muni performed the jātakarma and other samskāras for the boy, naming him Upaparvaṇa. He also initiated the child into the Śrīhari mantra. Thus Nārada himself was born as a Upaparvaṇa, a Gandharva, his prior birth as a divine sage made possible by his mastery of saṅgīta-vidyā.

Upaparvaṇa’s Devotion and Exile

Upaparvaṇa, ever a bhakta of Hari, withdrew to the banks of the Gaṇḍakī river—present-day Gandakī—and continued his tapasya while repeating the Śrīhari mantra. Here the first phase of Brahmā’s curse took effect, binding him to Gandharva birth.

Temptation by the Gandharva Princesses

Subsequently, the second phase of the curse unfolded through strī-vyāmoha. Though Upaparvaṇa remained austere and devoted, a single event shifted his mind. Fifty Gandharva princesses, led by the daughter of King Citraratha, arrived to bathe in the Gaṇḍakī. Resolute to bathe alongside him, they circled his place of worship, wept, and playfully teased him. Their persistent presence and playful advances stirred desire within him.

Marriage and Deep Affection

Overcome by this enchantment, Upaparvaṇa cast aside his Śrīhari mantra and married all fifty princesses in Gandharva fashion. Among them was Mālāvati, toward whom he felt especial affection. Though he possessed innate jñāna of the Lord’s guṇas and līlās, his heart now brimmed with worldly attachment.

The Devayāga of the Navabrahmas

The nine great “Navabrahma” sages, who oversee universal creation, embarked upon a mahāyajña known as Devasatra. They conceived the idea that someone learned in exquisite melody should recite Hari-kathā for the assembly, to offer relief from the endless recitation of mantras and svāhākāras. Recognizing Upaparvaṇa’s eminence in music, they summoned him and fifty śiṣyās—his Dharma-pātnīs—each a master musician, to narrate the Lord’s stories in their yajña.

Downfall into Strī-vyāmoha

Unbeknownst to them, Upaparvaṇa, now the guest of honor in Brahmāloka, was performing Viṣṇu-gāthā with the apsarās. Entranced by Ramba’s playful grace—her sari slipping, her coquettish antics—he succumbed to strī-vyāmoha once more.

Curse of the Navabrahmas and Death

Enraged by this lapse, the Navabrahmas rebuked him: “O Gandharva king, we invited you here to sing of Viṣṇu, yet you display the madness of a man in thrall to women. Therefore you shall be reborn as the son of a Śūdra woman in Bhū-loka. Begone!” Shamed, Upaparvaṇa returned to his wives, lay upon a bed of darbha grass, and expired. The fifty queens lamented his passing. At length Mālāvati, consoling her sisters, approached the devas and proclaimed: “O goddesses, my husband would not have died against his will. Unless he is revived, may Brahmā’s creative power perish, Yama’s dharma fail, and the Lord’s jñāna vanish!”

Mālāvati’s Śāpa and Viṣṇu’s Intervention

Fearful of Mālāvati’s potent māyā-śāpa, the devas sought refuge in Viṣṇu. He granted them assurance and sent them to Mālāvati. Disguised as a brāhmaṇa, he approached her and began discoursing on Vedānta. Yet Mālāvati insisted, “O brāhmaṇa, are you come to teach me śāstra, or to restore my husband’s life? I will not sit here to hear your words.” Viṣṇu revealed, “O Mother, the dead do not return to life by human rites. Though worship of the devatās, they grant āhika-ānuṣṭhānika sukha, none but the Bhagavān can restore the departed.”

Ayurvedic Counsel and True Cause

Then the brahminly Viṣṇu instructed her in Āyurveda, describing the nature of disease and death: Fever (jvara) as the primum mobile disease, indigestion (ajīrṇa) as its root, and the malevolent jvara-devatā with her many limbs and frightening form invading the body, deranging vāta, pitta, and kapha, and culminating in the ailments of old age. “This is the common lot,” he taught. “Āyurveda is the science of life,” he continued. “Physicians identify the presenting symptoms and apply appropriate remedies to avert death. Now that your husband is beyond mortal cure, name the cause of his demise, and I shall endeavor to counteract it.” But Mālāvati remained silent, confident that no remedy could revive him.

Resurrection of Upaparvaṇa

Even then Viṣṇu observed that Mālāvati would not relent in her resolve. Unmoved by any remedy, she declared, “No disease befell my husband; he died by the curse of a brāhmaṇa. This was untimely death, not the natural death of old age. Yet a curse is inexorable, and my curse shall be fulfilled.” Hearing this, Viṣṇu said to Brahmā, “For the welfare of the world, you must restore his life.” Thereupon Viṣṇu sprinkled the waters of his kamandalu upon Upaparvaṇa, reviving him from death. In this way, Mālāvati’s steadfast determination was vindicated.

Later Life and Final Liberation

Reunited with his fifty queens, Upaparvaṇa lived in joy for another thousand divine years, never forsaking the knowledge of Hari and ever meditating upon the Lord. At the end of that period, he laid aside his body. His queens performed sahagamana, attaining liberation together.

Yādava King Druṃiḷa, Kalāvati and Nārada’s Rebirth

In that age, the Yādava king Druṃiḷa ruled over Kanyakubja (modern Kanoj). His queen, Kalāvati, was of exemplary conduct, yet they remained childless despite many vows and fasts. At length they renounced their throne and retired to the forest for tapas. Being of Yādava lineage, no brāhmaṇa would offer them instruction; alone, Druṃiḷa performed devotion to Hari. Yet no swift fruit came of their penance, and they despaired.

Conception by Sage Kaśyapa

Druṃiḷa said to his queen, “Near this spot dwells Sage Kaśyapa. Let us seek his blessing.” They approached Kaśyapa, and by his grace Kalāvati conceived. Returning to his kingdom, Druṃiḷa embraced detachment, and upon the birth of a son, he bestowed the realm upon another kṣatriya. He then placed his queen in a brāhmaṇa’s care and declared, “Care for our child; I depart to pursue tapas, seeking liberation in meditation on Hari. No worldly attachment shall bind me to this child.” With her consent, he left her safely in the brāhmaṇa’s household.

Queen’s Penance and the Birth of Upaparvaṇa

While in that household, Kalāvati performed tapas once more. Possessed of pratismṛti-vidyā—the power to recall past events—she learned of her husband’s passing. Though still pregnant, she resolved to enter the funeral pyre. Yet the brāhmaṇa, celestial voices, and the assembly counselled her: “A noble son is destined for you. Wait until he is born before any self-sacrifice.” Heeding their advice, she abandoned her attempt and awaited the birth of her child. After some time, Kalāvati was blessed with a son. The very Upaparvaṇa (who is Nārada) was born to her, though he bore the mark of a curse. Even in the womb, he was a devotee of Hari. Over time, Kalāvati passed away. In Kanyakubja, droughts had long plagued the land, causing great suffering to the people. At the birth of this child, a heavenly benediction poured forth rain, restoring prosperity. As water flowed at his birth, the brāhmaṇas named him Nārada: nara meaning “water” and da “giver,” thus “the bestower of water.” Unbeknownst to all, he was indeed the sage Nārada once more.

Childhood and Devotional Upbringing

Nārada grew under the care of learned brāhmaṇas, inheriting both worldly knowledge and steadfast devotion. Wherever yajñas, āgniṣṭoma, and other rites were performed, he attended, absorbing wisdom from the priests and scholars. He undertook the Chāturmāsya vrata with austere discipline and became adept in the recitation of Viṣṇu’s glories, attaining the status of a jñāni. Kalāvati’s attempt to return and reclaim her son had failed, and she came back to the brāhmaṇa’s household to nurture him. She wished to have him married, but Nārada refused, saying, “Devotion to the Lord is sufficient for me.” One day, while tending cows in the brāhmaṇa’s goṣāla, she was bitten by a snake and died.

Solitude, Tapas, and the Vision of Hari

Nārada, ever detached, felt a measure of relief at his mother’s passing, for her continued presence would have pressed him to forsake his vow of celibacy. Unburdened by earthly ties, he plunged into intense tapas in pursuit of a vision of Hari. Yet for a long time, no vision came, and his heart sank in grief, lamenting his inability to obtain Viṣṇa’s grace. At last, Viṣṇu spoke to him in inaudible revelation: “Narayana, in this body you cannot behold Me. Born under curse for reasons beyond your control, you shall endure until the great pralaya. When the cosmos is reabsorbed and recreated, in your next birth you will not suffer from nature’s trials. Then your curse and ignorance shall fall away, for Brahmā did not decree the end of your curse. You did not seek its removal. Seek rather, and the end of your curse shall be granted.” Filled with indignation at Brahmā for denying him wisdom and detachment, Nārada remonstrated, “I asked for jñāna, and you punished me with ignorance. If Brahmā, bestower of knowledge, merits worship, then you cannot claim to be worshipful. I will cling to the eight-syllable mahāmantra even across births—be I Gandharva, woman, or beast, it will not forsake me.”

Pralaya, Renewal, and Ultimate Vision

In time, the pralaya arrived and Nārada’s five-element body was dissolved. Through Viṣṇu’s grace, he received a pure body befitting a supreme devotee and retained the memory of his previous lives. In that era of renewal, he beheld the Lord as Kṛṣṇa reclining on the ocean upon a small mound of earth (the Vata-patraśāyī). Because Nārada’s essence was untouched by ignorance—his birth ordained from Brahmā’s wisdom—he could enter into Kṛṣṇa’s presence without impediment. Many of the great ṛṣis, such as Marīci, stood by Brahmā as he issued his command. Alongside them, Nārada was reborn in this dawn of Brahma’s creation (as recounted in the Bhāgavata’s First Canto).

Instruction from Brahmā and the Vow of Asceticism

Upon his return, Brahmā said to Nārada, “All the ṛṣis, from Marīci onward, heed My command. You too must not fall into household life with attachment.” Nārada replied, “We have exchanged curses—yesterday I cursed you, today you cursed me. It was your doing that led me into ignorance. I abide in dharma; to lead me again into adharma would be contrary to righteousness. I pray for your parental affection, that you release me from this bond.” Brahmā recognized Nārada’s unyielding resolve and greatness of intelligence: to punish him further would be futile. Thus Brahmā blessed him and set him once more upon the eternal path of devotion and teaching. Brahmā spoke to Nārada, “O my son, you say you will wander away into the forest to perform tapas. But what purpose is served by that? I do not condemn tapas done for its own sake, yet you remain in the world and insist on austerity here. After enduring long hardship without knowing your goal, what benefit accrues from tapas—even as a renunciate—if you never behold the object of your meditation? Have you ever observed the nature that surrounds you? If but a moment’s ignorance invades your heart under its influence, you fall from your height. That is the very cause of a fall. How will you guard yourself against your own weakness? You may possess detachment now, but does Brahmājñāna dwell in you? I have not granted you that. If you pursue the path of tapas and yet fall into ignorance, what misery awaits you! Why then do you toil in austerity? Heed my words.” He continued, “Rather than letting ignorance ensnare you and drag you into worldly defeat, would it not be better to enter household life first, then rise above it, emerge victorious, and attain Brahmājñāna? One may move from pravṛtti (action) into nivṛtti (renunciation), but if one in renunciation falls back into action, that is a true collapse. Therefore perform your duties. If you live as a householder devoted to Hari, you will not fall. Carefully uphold nitya-karmas (daily duties) and Vaidika karmas in accordance with dharma, fulfilling your householder’s duty faithfully. That is the path of righteousness, free of cause for downfall. It may not match the greatness of perfect detachment, but in detachment lies danger and the risk of falling. By practicing dharmic action as a householder, one ascends beyond. Hence it is called a secure and welfare-bestowing path.” At Brahmā’s warning of possible peril, Nārada reflected: “His words are not light. Once spoken, they manifest. I erred first by disobeying my father, yet you threaten me with punishment. Through such disobedience I might indeed fall. Therefore I have no alternative.” He resolved to obey. Before consenting, however, he said, “Father, I will accept the householder’s stage, but on one condition. Before entering it, I must journey once to Kailāsa to behold īśvaradarśana. I need to see how detachment truly is: to behold the śivatattva shining inwardly, unperturbed by creation, and learn how to remain dispassionate even amid worldly life. Only after such vision will I enter household life.” Brahmā agreed to this condition. Nārada set his own stipulation: “First I will accept Śiva’s command and go to Badarīkāśrama to learn that tattva. In Badarīkāśrama I will perform tapas there. Let Nārāyaṇa grant me vision and I will hear my father’s words once more. Only then will I enter the householder stage.” “Yet before you depart, you must gain something from Me,” Brahmā replied. “Usually a father, at his son’s birth, raises him as a prince—performs upanayana and rites of learning. You have chosen to instruct Me without such ceremonies—no upanayana, no instruction in truth. This is excessive. As your father, I ask some questions first. Grant me jñāna through instruction. Thus fulfill your duty before Me.” Nārada spoke: “You are the elder of all gods, creator of gods and ṛṣis. You sustain this universe and its works. Tell me: what is this world? How do You create it? What are the attributes and imperfections of creation? What are its subtle qualities? Why does it cause suffering? Why does it leave some untroubled?” Brahmā answered, “Time dissolves karma. Yet time does not destroy karma by its own power—that is called ‘experience.’ Time itself removes karma because the being’s own condition in time changes. In time nothing remains fixed; since being takes a position in time, karma perishes. That state in time is called bondage.” Nārada pressed on: “And how does time unfold? It is now evening; tomorrow must be morning. There is night between. By what agency does time operate? Who turns the wheel of time?” Brahmā replied, “In all beings there abides one nature—svabhāva—which encompasses pleasure, pain, and indifference as the sum of past karmas and saṃskāras. Because this nature persists in time, karma is destroyed. Time is that sequence of states. The soul endures time, and time consumes the fruits of its actions.” “Yet you speak as if all these are separate: time, beings, their past karmas, saṃskāras, their nature, birth and death, the five elements—these are but one reality. That one reality is Śrī-Hari. The one Supreme manifests in myriad forms. Know that Vasudeva pervades all. He wears the power of māyā and creates the cosmos, dividing it into fourteen worlds. From His navel springs creation, and I performed in His honor a mental yajña through tapas.”

The Supremacy of Yajña

Brahmā explained to Nārada that all forms of ritual—mental, verbal, internal, and external—ultimately culminate in yajña (sacrifice). “Through the mental yajña I establish my bond with Nārāyaṇa, abiding in His grace and connection. He is Viśvātman (the universal Self), Viśveśa (Lord of all), Viśvāmaya (pervading all). His first avatāra is the Vīrāṭa-puruṣa, the primal cosmic Person whose thousand heads and boundless nature animate all existence. “He then manifests countless avatāras in loving līlā (divine play), descending to dispel the ignorance that envelops the world. Among these are Sūrya-jña (Suyajña), Kapiḷa, Daṭṭātreya, Sanaka, Nara-Nārāyaṇa, Dhruva, Pṛthū, Vṛṣabha, Matsya, Kūrma, Nṛsiṃha, Vāmana, and Śrī Rāma—the primary avatāras. He recreates Himself again and again. As Para-īśvara and sarva-ātmaka (all-pervading), He alone sustains, preserves, and dissolves the universe.” This teaching, recorded in the Bhāgavata’s Second Skandha, is the Brahmā–Nārada saṃvāda (dialogue) on the knowledge of creation.

Journey to Kailāsa and Seekings of Dharma

Having heard these truths, Nārada declared, “I have learned all that I needed from You,” and, taking Brahmā’s leave, set out for Kailāsa. After beholding Īśvara (Śiva), he returned and prayed, “Father Brahmā has taught me all about Hari. Now that I have received his command, grant that through whatever mantra I recite and influence I bear, I may dwell safely even after I enter worldly life.” Thus empowered by Śiva, Nārada received divine instruction on Hari’s nature, His names, and His grace, and took Śiva’s command. He then asked, “My father bade me accept the duties of a householder. What acts must I perform, and which must I avoid, to live safely in household life?” Śiva taught him precisely how to conduct himself in the world, which deeds bind and which liberate. Having offered Śiva praise, Nārada vowed to go to Badarīkā-vanam at Īśvara’s command.

Tapasyā at Badarīkāśrama

In Badarīkāśrama, the eternal ṛṣi Nārāyaṇa was engaged in tapasya. Nārada approached, offered obeisance, and requested instruction. The ṛṣi replied,

“Dhruva is that which moves not, which stands immutable, beyond the reach of sense perception or imagination. No comparison can be drawn in creation; therefore we cannot describe it. It is the inner Self—imperishable, the sole object of worship. Beyond creation, there is nothing else. Call it Śiva, call it Hari, call it Brahmā, call it nirguṇa (attributeless), call it saguṇa (with attributes)—it is one. All this universe is born of it, abides in it, and dissolves into it. Consider it as Hari, and I too shall meditate upon it forever, in every kalpa, born as Nārāyaṇa-ṛṣi to practice tapasya here in Badarīkāśrama.”

Nārada then asked, “Shall I perform tapasya to behold that Reality? Can I attain the inner state through austerity?” The ṛṣi answered, “You cannot attain it unaided. I will assist you. If you fix your mind on that Reality and perform austerities in its object, you will develop the single-pointed focus needed. But you cannot gain it alone; my grace will be with you.” Having received this promise, Nārada departed the earth and ascended through the heavens, reaching the bright northern isle known as Śvetadvīpa—the celestial realm. There he saw great ṛṣis untouched by hunger or cold, surrounded by divine fragrance and radiant in pure white light. He bowed to them, and in turn they guided him in the practice of tapas and imparted many teachings.

Tapasyā and Viṣṇu’s Revelation

Anantaḥ (thereafter), standing on one foot in the ūrdhvabāhu posture, Nārada performed tapasya for many years, focusing solely on Śrīmahāviṣṇu. At last, Viṣṇu—radiant in countless hues and possessing a divine body adorned with many heads, many arms, many legs, along with the Vedas, kaṁḍalas, śikṣūlas, agni, oṅkāra, Sāvitrī, and the four Vedas—revealed Himself. This rūpa was the Viśvarūpa: although Brahmā-vastu (the ultimate Reality) is formless, He appeared to Nārada as the all-pervading Viśva, manifesting every attribute. Viṣṇu spoke: “Nārada, this darśana I grant only to one of your tapasya strength. Such vision is possible only for a tapasvin. I am present in the eighteen categories of reality—I am Para-puruṣa, Viraṭ, and Vāsudeva. The body is the conjunction of the elemental dhātus; without the jīva’s pervasion, the body could not move. The jīva and body mutually depend on each other. The jīva never stands alone without Me; therefore I remain within him and follow his every step, granting him a state of permanence. When one truly realizes that I alone am the cause of that state, all karmas immediately dissolve, and he attains mokṣa, liberation from the cycle of birth—inasmuch as he knows Me as both his dependent and foundation. Moreover, though I created Brahmā who shapes these worlds, in times conducive to cosmic welfare I manifest again.” Having spoken, the divine form vanished.

Return to Badarīkāśrama and Pūrāṇic Instruction

Nārada returned to Badarīkāśrama, offered obeisance to Nārāyaṇa-ṛṣi, and recounted his experience. The ṛṣi admonished: “Nārada, true jñāna must be born of experience. You have heard sublime truths and beheld a great divya-darśana, but as a yogi you must still penetrate their meaning. For that, continue your tapasya.” Nārada asked, “Mahātmā, Brahmā who created me commanded that I marry and beget sons. You urge me to renounce solitude and pursue truth through tapas. What then is my duty now?” In response, Nārāyaṇa-ṛṣi taught him the entire history of creation preserved in the Brahmā-vaivarṭa Purāṇa. “Compose that teaching in Purāṇic form and commit it to scripture—let it gain renown in the world,” the ṛṣi instructed. “Within the Brahma-khaṇḍa is the method of Brahmā’s creation; in the Prakṛti-khaṇḍa, he declares Prakṛti as the cause of creation. He created woman and man from His own body as Viśvarūpa. The union of Puruṣa with Prakṛti, of Lakṣmī with Viṣṇu, continues here without pause. All of creation bears the mark of that Viṣṇu; those attributes are the cause of creation, re-creation, and rebirth. “In the form of Para-īśvara, Śiva’s līlā-power is called Durgā. The śakti that abides beside Viṣṇu is Lakṣmī; beside Brahmā is Sāvitrī. In heaven she is Svarga-lakṣmī, in a king’s court Rāja-lakṣmī, in a household Gṛha-lakṣmī. Thus the supreme śakti pervades from the highest realm to the lowest, abiding inseparably by Puruṣa as the manifest power of consciousness.” Having imparted this, the ṛṣi’s voice withdrew into silence.

Origin and Influence of Dehātma-Bhāvana

In the Gaṇeśa-khaṇḍa, the narrative of Gaṇeśvara’s birth and the extent of his power are described. His primary influence is to instill in every jīva—every embodied being—the firm conviction, “This body is me” (dehātma-bhāvana). Worship of Gaṇeśvara is prescribed not for worldly gain but to transcend this body-identification. By meditating on the hetu (cause)—the power itself—one is guided to ultimate satya. The hetu does nothing directly; rather, when the power that underlies dehātma-bhāvana is worshipped, it loosens its hold on the practitioner. As soon as dehātma-bhāvana dissolves, satya becomes immediately apparent. We naturally speak and think, “I am not the body,” yet this statement itself arises from the same body-identification. Only to one firmly entrenched in dehātma-bhāvana does the Vedāntic injunction “na ahaṁ deho na indriyāṇi”—“I am neither body nor senses”—speak meaningfully. If one merely repeats it daily, does the experience dawn? But by worshipping Gaṇeśvara—whose locus is the mūlādhāra, the very seat of dehātma-bhāvana—one gains the realisation of this truth.

Necessity of Dehātma-Bhāvana for Karman and Rebirth

Why does a jīva possess dehātma-bhāvana? Without it, there would be no life: birth, the performance of karma, and the experience of its phala would be impossible. Abhiniveśa (clinging) and the conviction “I am the body” are necessary for action. How can one act or reap any result without self-identification? How else would one feel hunger and eat, seek warmth in cold, or drink water when thirsty? Absent dehātma-bhāvana, one might as well throw oneself into fire or drown—there would be no self-preservation instinct. Thus dehātma-bhāvana is the fundamental cause of bodily maintenance and the very ground of karma and its fruition. Karma must exhaust itself so that the cycle of saṃsāra can continue; otherwise, why generate offspring or protect the body? The body is the instrument of karmic experience, and Gaṇeśvara’s role is to help jīvas recognise and ultimately transcend this identification.

Historical Narrative in the Gaṇeśa-khaṇḍa

According to the Gaṇeśa-khaṇḍa, Nārāyaṇa-ṛṣi imparted this teaching to Nārada. Gaṇeśvara’s birth is described as a kāraṇa-janma—he emerged directly from Brahmā—and his deeds and utterances are meant to apply to every jīva. Even one who vows, “I will renounce saṃsāra,” naturally remains bound by the very saṃsāra ordained by the Lord of Dharma (Vidhātā). Originally endowed with svarūpa-jñāna, the jīva, by embracing avidyā, entered the cycle of multiple births and karmic actions. Through the awakening of mumukṣutva—the desire for liberation—one comes to reject that mode of being. It is then that the teachings of Gaṇeśvara take effect, guiding the practitioner beyond bodily identification toward unconditioned truth.

Nārada’s Puranic History and Two Kalpas

There exist the Nāradabhakti­sūtrāḥ and the Nāradapurāṇaṁ, specifically recounting the history of Nārada. His history spans two kalpas, each comprising twelve mahāyugas. In the first brahma–kalpa, Nārada arises from Brahmā and pervades prakṛti; in the second kalpa, he lives as a mumukṣu—one intent on liberation—wandering in quest of Brahman.

Rebirth and Spiritual Progress

Likewise, human beings undergo countless janmas and bodies, each resembling the former. If one aspires to advance from janma to janma, one may resolve: “By the sat­saṅga of wise beings, in dispassion and with the quest for truth, I shall attain knowledge previously unknown to me.” Such an icchā may lead even a mukta to return, as exemplified by Vemaṇa.

Sorrow, Vairāgya, and Transformation

Even intense duḥkha can serve as a snigdhā (embracing) impetus: by fully experiencing it and then turning away, one may enter the mukti-mārga. In other words, sorrow itself can be a hetu for vairāgya, catalysing profound transformation.

Bhakti Dualities and Liberation

The dṛṣṭi of Śaiva and Vaiṣṇava traditions reflects our own tendencies. Yet there is a path to transcend these dualities. As the Viṣṇu­purāṇa states: one who envies Rudra despite being a Viṣṇubhakta, or hates Viṣṇu despite being a Śaivabhakta, will reside in naraka. Hatred must arise first, but through perfect bhakti one transcends it.

Progressive Upāsanā and Perfection

A bhakta of Viṣṇu or Śiva must bear the fruits of that devotion. In a subsequent janma, one may re-emerge within that sampradāya to perfect it. Though outwardly one is born into a tradition and reveres it, true perfection requires transcending each partial approach, practising one kārma­kāṇḍa or upāsanā in each birth. When that sphere ripens, one attains kṣamātā (maturity) and perfection is achieved.

Quest for Haritattva at Kailāsa

To dispel all doubt, Nārada, as satyānveṣī, journeyed to Kailāsa to seek the haritattva. Satyānveṣa—unceasing search for truth—always brings peace.

Nārada’s Corpus: Gaṇeśa-khaṇḍa and Śrī-Kṛṣṇa-khaṇḍa

In the Gaṇeśa-khaṇḍa, Brahmavaivarta-purāṇa recounts Gaṇeśa’s birth and power. Following that, the Śrī-Kṛṣṇa-khaṇḍa narrates Kṛṣṇa’s avatāra. Nārada compiled both, and Nārāyaṇa-ṛṣi instructed: “In the Kṛṣṇa-avatāra history, even Kṛṣṇa is Brahman. He accepts eight wives without bondage, for one steadfast in Brahma-jñāna is untouched by prakṛti. Entering saṁsāra need not disturb such a one.” Thus Nārada’s extensive dialogues with Brahmā, his pilgrimages, and his preservation of both Gaṇeśa- and Kṛṣṇa-avatāra accounts form a complete history.

Doubt About Marriage and the Quest for Viṣṇu’s Vision

Nārada reflected, “My wife must be somewhere. She will come to me. What use is it for me—one who has conquered kāma and holds no desire—to enter marriage?” Despite having attained Viṣṇudarśana after taking prasāda from Viṣṇu, he wondered why one would engage here in the aṣṭākṣarī japa in Bhū­loka. For though the deśyas (sense–organs) may behold Viṣṇu, the ātman has not yet experienced that tattva. We speak of īśvaradarśana within the antaḥkaraṇa: the eyes may glimpse a vision that vanishes in a moment, yet hunger, thirst, fear, delusion, death, and the body itself remain unchanged. What, then, is the fruit of such darśana? The true lābha of darśana lies in its jīva–gata and hṛdaya–gata impact.

Viṣṇu’s Blessing and the Test of Śiva’s Grace

Moved by this thought, Nārada went to Viṣṇu. There, Viṣṇu revealed that Nārada’s steadfastness was due to Śiva’s anugraha (“By Śiva’s grace your chanchalatā [wavering] has ceased; your niścala nature is not your own doing, Nārada!”). This disclosure angered Nārada, for before that he had not realized the source of his faith—and Viṣṇu sought to humble him.

Journey to Himavat and Audience with Ambarīṣa

Viṣṇu then sent Nārada to accompany the mountain-ascetic Pārvata on a triloka-sanchāra to test his resolve. They first visited the kṣatriya Ambarīṣa of the Ikṣvāku line, a devoted bhakta of Viṣṇu. When Ambarīṣa’s tapas summoned Viṣṇu, he asked for the blessing of a daughter suitable for marriage. Viṣṇu granted the wish.

The Svayaṃvara of Ambarīṣa’s Daughter

Ambarīṣa invited all mahātmas—Pārvata and Nārada—“My daughter shall choose her own groom. Only one of you whom she prefers shall wed her. You are all lokapālkhas, tejasvīs, tapasvīs; come to the svayaṃvara.” Naturally, when two aspire to the same object, conflict arises. Unseen by Nārada, Pārvata first approached Viṣṇu to request a favor: that Nārada’s face appear like that of a vānar so the princess would reject him. Thereupon Nārada too sought Viṣṇu’s boon that Pārvata’s face be rendered vānar-like in the princess’s eyes.

Appearance of Śrīmahāviṣṇu and the Svayaṃvara Wedding

Both adorned their vānara mukha (monkey-faces) and took seats at the svayaṃvara. Śrīmahāviṣṇu blessed them both—truly an anugraha—so that when the assembly witnessed their transformations, all burst into laughter. In the very assembly where Pārvata and Nārada had cursed one another, Śrīmahāviṣṇu Himself manifested in a divine, auspicious form and granted darśana to all. Spontaneously, the princess garlanded Him in her own svayaṃvara ceremony, and Viṣṇu took her as His bride and departed. Both Pārvata and Nārada, having been defeated, retained anger at Ambarīṣa, yet were so consumed by their own folly that they did not even recall their earlier vows. Unaware of each other’s motives, each freely uttered curses against the other—yet still they spoke no word to each other, both nursing wrath against Ambarīṣa.

The Curse and Protection of Ambarīṣa

At the very moment anyone harmed Ambarīṣa, the Sudarśana-chakra would intervene to protect him and chastise his assailant. Thus when Pārvata and Nārada rushed to Viṣṇu weeping at His feet, He replied, “I granted both your boons exactly as you requested; there is no error in My gift.” They protested, “If You knew our true desires, You would never have transformed us into vānaras. We did not seek this stratagem—we asked only for the prize itself. We are wounded by Your injustice. Our tapas led us to curse You, so that You might know the anguish of separation. Let us speak: had You been born as a human like us, You would understand the sorrow of unfulfilled union.”

Viṣṇu’s Consolation and the Promise of Rāmāvatāra

Śrīmahāviṣṇu smiled and said, “Well spoken, Nārada! Your devotion is clear. I too desire separation from Sītā in the Rāmāvatāra; without that trial I cannot slay the rākṣasas. You have enacted My very purpose—how joyous! And yet, Nārada, you boasted that you had conquered kāma—this ahamkāra must now be cast off.” Conceding His advice, Nārada took refuge in Him and departed in peace (Bhārata’s Śāntiparva).

Divine Counsel on Ahankāra and Dharma

Thereafter Nārāyaṇaṝṣi spoke to Nārada: “A suitable bride, Mālāvati, already awaits you. In her past life she was your wife, and she stands ready even now as Sr̥ñjaya’s daughter. Marry her!” Pārvata, perceiving by his divine vision that Nārada truly held his heart fixed on that princess, lamented that his friend had concealed this secret simply out of fear of rivalry—thus betraying the bond of friendship. He cursed Nārada: “Because you hid your intent, from now on in marriage your face shall appear monkey-like to her.” Nārada returned the curse in kind: “Because you sought to shame me before Viṣṇu, you will remain a gandharva in loka, stripped of tapas power.”

Vivāha with Mālāvati

Nārada thereafter approached his maternal uncle Sṛñjaya and said, “In my previous birth, Mālāvati was my wife. In this subsequent birth, she again possesses the yoga that makes her destined to be my wife, granted by Śiva’s grace. Therefore, give me this delicate daughter of yours in marriage.” Sṛñjaya consented and solemnized their wedding. Immediately, due to Pārvata’s curse, Nārada assumed a vānarāmukha (monkey-faced) form. Mālāvati observed her husband’s altered countenance and, suspecting a maleficent curse, investigated with discernment. She served him devotedly, offering all comforts and prayers, and worshipped him with great love, allowing no disturbance to enter her mind.

Reconciliation of Curses

Pārvata, unable to return to Svarga by virtue of his own curse, wandered the earth. Yet he was honored everywhere as a noble being, flawless in conduct and wisdom. One day he visited Nārada and said, “Friend, we both endure curses—let us revoke them together. I shall bear my own curse, and you yours.” Because the cost of granting a curse by tapas is high, and the cost of retracting it is twice as great, neither retracts curses lightly—just as one cannot recall an arrow once loosed without great effort. Nevertheless, both Pārvata and Nārada undertook the austerities needed to lift each other’s curses. Upon Nārada’s restoration to his pristine form, Mālavati doubted its truth and questioned who this husband might be. Nārada explained all that had occurred, but she remained unconvinced until Pārvata himself recounted how Nārada’s vānarāmukha form had been lifted. Satisfied, she accepted him once more, and the pair lived happily (Bhārata’s Śāntiparva).

Gratitude to Sṛñjaya and the Birth of Suvarṇasthīvi

In gratitude, Nārada said to Sṛñjaya, “You gave me your daughter at my request; I wish to repay you—ask of me any boon!” Sṛñjaya replied, “O Brahmamānasaputra and lokottara–jñāni, what greater fortune could I desire than a son who excels all? I lack nothing.” Yet custom dictates that parents hope for sons to support them in old age. Please bless me with a son that even Deities envy. Nārada blessed him: “I shall bestow you with a son. My boon is irrevocable. A son of such splendour shall be born to you—his limbs of gold, his touch turning all to gold, destined to be a distinct and exalted being in the human world.” Soon thereafter, a son was born and named Suvarṇasthīvi. His very excretions and perspiration were of gold, filling the house with radiance. Yet robbers assailed and abducted him, hoping to seize the gold within his body, and in their foolishness they killed him. Mournful, Sṛñjaya lamented, but Nārada arrived and, identifying Indra as the murderer, revived the boy. Suvarṇasthīvi’s fame soared thereafter.

Trials and Resurrections of Suvarṇasthīvi

Suvarṇasthīvi’s renown, born of Nārada’s blessing, eclipsed even Indra’s glory. Indra, grieved and embarrassed, sought counsel from Bṛhaspati, who advised, “Use a māyopāya to slay him.” Indra transformed his vajra into a lion and dispatched it to earth. Observing a moment alone, Suvarṇasthīvi wandered into the forest and was slain by the lion. Sṛñjaya lamented again, and Nārada returned to restore the youth to life, denouncing Indra’s deed. Once revived, Suvarṇasthīvi fulfilled his promise of greatness. He ruled righteously for a long lifespan before ascending to Svarga. His life is recounted in both the Drona- and Śānti-parvas of the Mahābhārata.

Confrontation with Dakṣa and the Perpetual Pilgrimage

Some time later, Nārada, having persuaded his wife to grant him leave of absence, departed the earth to undertake triloka-saṃcāra. He traveled through all three worlds until he reached an āśrama beside the Nārāyaṇa-sarassu in the Himalayan mountains.

Meeting the Sons of Dakṣa

In that region, the sons of Dakṣa-prajāpati were performing intense tapas, desiring progeny as per their father’s command. Nārada approached them and inquired, “Who are you, and why do you perform austerities?” They replied, “Our father instructed us to do tapas so that we might be granted numerous children.” Nārada then taught them the supreme jñāna, saying, “Tapas is ordained for the sake of wisdom; if one renounces saṃsāra, what need is there for tapas? Why has your father so commanded?” He dismantled their austerities, and furthermore instructed them in the yoga-mārga leading to Svarga and Brahmaloka. They followed his guidance and soon attained mokṣa.

Confrontation with Dakṣa and the Boon of Progeny

Hearing of this, Dakṣa himself came to Nārada and protested, “You have misled my sons, granting them jñāna and causing them to renounce the path I set for progeny.” Nārada replied, “What you did is not adharma; but certainly they performed tapas to obtain descendants. I guided them to the path of liberation.” Dakṣa then went to Brahma and complained of Nārada’s actions. Brahma comforted him: “Grieve not. Countless thousands of sons called Śabḷāśvulu shall be born unto you!” With Brahma’s grace, Dakṣa once more obtained progeny. He commanded his sons to again perform tapas for creation, but Nārada returned and instructed them as before, and they too ceased their austerities.

Dakṣa’s Curse and Debate on Karma and Mokṣa

Frustrated, Dakṣa confronted Nārada: “You have done me great wrong, preventing worthy actions and promoting mokṣa in one instant—depriving my sons of all dharma and binding them to liberation alone. You have sown discord among friends and severed bonds wherever you tread. Such misdeeds bring infamy, not praise. Henceforth, may no two friends remain united wherever your foot shall fall!” Nārada responded, “O Prajāpati, you obstruct the path of karma and entice your sons into kāma-mārga. Do you see how adharma you practice?” Dakṣa retorted, “On the contrary, only after experiencing intense joy and sorrow in saṃsāra can one appreciate the aspiration for mokṣa. Even after a guru’s counsel, only when one has felt the suffering of worldly life does that teaching truly gain purchase within. Now you have it easy, but later they shall understand.” Finally, Dakṣa pronounced: “You shall wander ceaselessly through the three worlds without steadiness.”

Acceptance of Sannyāsa and Perpetual Pilgrimage

Nārada, being a jñāni, accepted Dakṣa’s pronouncement with equanimity: “You have given me all that I asked, and told me to wander freely. I shall continue to teach the divine path to liberation, even as I roam. You, meanwhile, shall remain immersed in saṃsāra with its pleasures and pains.” Embracing Dakṣa’s decree, Nārada resolved to sustain only inner steadiness. Henceforth he conducted perpetual pilgrimage through the triloka as a sannyāsi, abiding ever in Śrīmahāviṣṇu’s remembrance, chanting the seven notes of his divine rāga-mahati on his veena, remaining transcendent amid all worlds. Vaṃśīdhāra Nārada thus attained a state where, at his thought, Viṣṇu himself would appear—even as he wandered boundlessly.

The Dvāpara-yuga and Vyāsa’s Guru

When the Dvāpara-yuga dawned, Vyāsa-mahārṣi felt the amassed Vedic teachings were too vast and intertwined. He divided the one corpus of Vedas into four authorities — Ṛg, Yajur, Sāma, and Atharva — and then distilled their ultimate principles into the Brahma-sūtras. He composed the Purāṇas as well. Yet after such prodigious labors, a pang of disquiet gripped him. Though hailed as jagat-pūjya and jagat-guru, he wondered: “Is my teaching complete? Have I done full justice to every seeker? Have I myself benefited from my own instruction?” Receiving obeisance is easy, he felt, but to bless a devotee wholeheartedly — that demands tapas, purity of heart, and the power to will the best for another.

Nārada’s Counsel on Bhakti as the Sole Refuge

At that moment, Nārada-mahārṣi arrived at Vyāsa’s āśrama, and Vyāsa confided his inner unease: “Revered sir, instruct me: how may I dispel this restlessness? What is my true duty?” Nārada replied, “You have expounded all dharmas, but you lack supreme bhakti to Hari. Only one who is first himself a bhakta can teach the path of liberation to all ages and temperaments. Therefore, your refuge is Hari-bhakti.”

From Vyāsa to Bhāgavatachārya

“Indeed,” continued Nārada, “once bhakti dawns and is sanctified by guru’s grace, meditation on Śrī-Mahā-Viṣṇu shines forth. You, O great one, have personally beheld Viṣṇu’s vision, gained unshakable fame, and kept the vow of truth. Now weave the līlā-kathā of Vāsudeva with devotion and song! Mortals who hear it will be uplifted, and you will stand as jagat-guru in truth. For what surpasses Viṣṇu? All births, dissolutions, and workings of the universe proceed from Him.” With that, Nārada departed, and Vyāsa, now suffused with mahā-haribhakti, composed the Śrīmad-Bhāgavata. Through Śuka’s recitation, he became a steadfast jñānī.

Vyāsa-Pūrṇimā and the Celebration of the Original Guru

The day of Vyāsa’s birth came to be marked as Vyāsa-Pūrṇimā, celebrated universally as Guru-Pūrṇimā. On that full moon, all remember him as Ādi-Guru, who bequeathed the Vedas, the karmakāṇḍa, and the paths to mokṣa suited for householders and renouncers alike. His division of the Vedas, his elucidation of the path of liberation for all, and his grant of the Bhāgavata gave rise to four sacred months — Āṣāḍha, Kārttika, Māgha, and Vaiśākha — observed by fasts (Chaturmāsa-vrata) by all classes, not only brāhmaṇas and sanyāsīs.

Nārada’s Further Exposition on Viṣṇu and the Nature of Creation

Thereafter, Nārada taught Vyāsa the essence of Viṣṇu-tattva: “This universe is nothing but Viṣṇu; its growth and decay, births and deaths, are all His doing. My own knowledge has flowered through devotion to Him.” Thus inspired, Vyāsa crystallized the essence of life — tapas, bhakti, and jñāna — into one work, the Bhāgavata.

Nārada’s Visit to the Sanaka, Sanandana, Sanātana, and Sanat-kumāra

Leaving Vyāsa’s āśrama, Nārada then sought out the four mind-born sons of Brahmā — Sanaka, Sanandana, Sanātana, and Sanat-kumāra — on Meru. Though they appeared as eight-year-olds, they were ageless vidvān and radiated the light of jñāna. Having been scorned by Indra’s forces for their childlike form, they remained undeterred in austerity. Approaching Sanat-kumāra, Nārada explained his own wanderings, his vision of Śrī-Hari, and his unbroken remembrance of the Lord through the mahati-veena. Nārada implored: “O Ācārya, share with me the rarest of truths.” In reply, Sanat-kumāra delivered the unique Vedānta treatise known as the Sanat-sujāta-śikṣā, revealing the nature of cosmic time, the play of Brahmā–Viṣṇu–Rudra, and the essential unity beyond all change. These discourses equipped Nārada with ever-deeper wisdom as he resumed his eternal pilgrimage, chanting Hari’s name, meditating on His form, and singing His rāgas on the mahati-veena through all worlds.

Prācīnabarhi and the Question of One’s Highest Good

Once upon a time, Emperor Pr̥thu-Chakravartin—known as Prācīnabarhi—performed countless great yajñas and was renowned for his devotion to ritual. One day, Nārada arrived at his court and asked, “O King, you are bound by karma and engage in so many sacrifices—this is admirable. But tell me: what is it you truly seek? You still have many years of life ahead, and you will perform hundreds more rites. You possess all worldly knowledge—yet what is your heart’s deepest desire?” In general, when one is asked “What do you want?”, people hesitate and ask for time. Transient desires are easily named, but the one eternal longing eludes immediate articulation—that is the universal trait of embodied beings. Nārada persisted: “What, then, do you wish for?”

The King’s Humble Appeal and Nārada’s Counsel on True Purpose

The Emperor replied, “Revered Nārada, you have come with such compassion and posed this question. I cannot myself name what to ask. You must tell me what to seek.” Nārada then taught him the essence of spiritual life: “O King, you have covered the earth with the sacrificial grass (darbha) and performed every yajña. Yet from these external forms, what pride have you gained? You proclaim, ‘I perform these rites!’ and take delight in your prowess. But what concrete benefit has come to you? You still act without knowing your own longing. You will continue thus, unaware of what to seek next. “True karma lies not in the outer rites, the instruments, or even the brāhmaṇas who officiate, but in the inner purpose they serve. What final goal do the Vedas urge you toward? How long must you continue? When should you cease? The Sages tell us: perform that ‘excellent action’ which pleases the Supreme Lord (sarveśvara-pāritoṣakam). Everything else is but external form. “They say the deities themselves are but mantras made manifest—Indra, Varuṇa, Prajāpati, Agni, Vāyu, all are limbs of the One Supreme. Just as in our body the eye, the ear, the hands, and so forth serve distinct functions, so in the creation these divine powers upkeep the world. “When we honor them—‘I worship Your feet, I worship Your hands, I worship Your mouth, I worship Your knees,’ and so on—we are really offering those limbs as mantric forms to the One Lord. Yet in our reverence we must never forget that the Ultimate Being transcends all parts. That is Nārada’s inner teaching.

Recognizing the Deities as Limbs of the Supreme

“Though one may master the Vedas and perform yajñas, without understanding their ultimate aim one remains in loss. Hence the Vedas speak of thirty-three hundred million divine aspects—the myriad features of Īśvara permeate all creation. These we call the deities. “For example, we note the powers of wind: the gentle breeze we inhale and the storm that fells forests. Both spring from the same element. In venerating air, the Vedas enumerate its manifold functions as separate deities through hymns and mantras. Yet behind all these modes stands the One Reality alone. “If one meditates inwardly on that One undivided principle while engaging in external worship of its manifold limbs, one attains true knowledge of Hari—this is the path to liberation. Otherwise, all stays a mere performance.

The Call to Transcend Transient Desires

“Nārada urges you: relinquish all longings born of sense—those cravings that bind you. Recognize that every homage offered to the deities flows to Keshava, the all-pervading Lord. Fix your mind on Him alone, and your actions will yield true welfare. Do not be a slave to your senses like a beast at play! “This body, filled with insentient elements, is not who you are. When the body dissolves, separation is inevitable. Let go of the mind’s attachments to the transient and meditate on the Lord who sustains all beings eternally. Then you will transcend worldly life even while performing duties. “When Nārada’s teaching dawns, the King, moved by devotion, turned inward and attained the experience of the Supreme. Thus ends the narrative found in the fourth Skandha of the Bhāgavata Purāṇa.

Visit to Indraloka and the Dance of the Apsarās

Once, Nārada decided to visit Indraloka. There he witnessed the apsarās—Rambhā and her companions—performing exquisite dance and music. Indra turned to Nārada and said, “O Nārada, you are a great sage and a master of music. Among these celestial nymphs, who possesses the highest musical prowess? Who are the most accomplished musicians here? You must tell me.” Nārada replied, “Your question is fitting, but first they must be tested. Mere fame is not enough. Let any one of them go down to Bhūloka and disturb the tapas of Dṛvaśa Muni. Whoever succeeds in breaking that sage’s penance is indeed supremely skilled.”

The Test of the Apsarā Vapu

Terrified by this dangerous challenge, all the apsarās refused except one—Vapu. Confident in her own cleverness, she declared, “Such a test is trivial. In an instant I shall overpower him.” She was sent to the hermitage of Dṛvaśa Muni, and in time she indeed broke his meditation. Enraged, Dṛvaśa cursed her, transforming her into a bird, for her pride and lack of discrimination. Meanwhile, Nārada observed these events and continued to attend to celestial duties, ever demonstrating the play of the divine.

Vishnu’s Subtle Test at Vaikuṇṭha

Despite his many divine experiences, Nārada still felt a lingering sense of “I-ness.” The ego of “ahaṁ” persisted in him. Sensing this subtle pride, Viṣṇu devised a small test. He sent Nārada to Śvetadvīpa, that realm of pure sattva known as Vaikuṇṭha, where no ordinary jīva attains true sattva-guṇa amidst the body-bound “aham.” Even yogis in turiya remain beyond guṇas rather than abiding in pure sattva. Thus, one cannot simply enter Vaikuṇṭha with body-bound consciousness. Nārada attempted to travel there through his yogic power, but no divine darśana greeted him. He remained himself—ego intact—instead of merging with the Lord’s form or appearing as one of the four-armed viṣṇu-vigrahas. He realized he must have committed some offense and prayed fervently to Viṣṇu. The Lord granted him darśana, appearing to him in Bhūloka as he had in Vaikuṇṭha, yet the higher vision of pure sattva did not dawn—proof that Nārada’s own sattva was not yet complete.

The Lake of Transformation

Viṣṇu then revealed a lake in Vaikuṇṭha and invited Nārada to bathe in it: “O Nārada, immerse yourself there!” Obediently, Nārada entered the waters. In an instant he was transformed into a woman, and his memory of prior forms utterly vanished. He knew neither that he was once the divine sage nor that he possessed yogic powers. As a woman, he wandered until he met a king of Kāśī, who had no children, and the king adopted and raised him as his daughter. All former knowledge and the sense of “aham” had dissolved, hidden behind the veil of new identity.

Life as Chārumatī and the Pain of Separation

Under the name Chārumatī, Nārada married a man named Śibi and soon bore five sons—Nagna-jitti, Vipracitti, Vicitti, Cāruvakṛḍa, and Citrudu. As years passed, his children aged and died one by one. Overwhelmed by grief, Chārumatī (Nārada) performed āgnipravēśa (self-immolation). Immediately, his former form as Nārada was restored, and with it came back his original memory and divine nature. He realized that a dream, once broken, brings relief—just as one suffers greatly in a nightmare yet wakes to freedom.

Realization of Viṣṇumāyā and Final Insight

Through this profound trial, Nārada learned the nature of Viṣṇumāyā: the power that, while the jīva is bound by ego, prevents realization of the Supreme Truth. Viṣṇumāyā cannot be experienced by the body-bound, nor can it be fully glimpsed until the jīva transcends ego and mortal identity. Even in rare Vedāntic hymns and purāṇic praises, no deity ever claims with arrogance, “I have fully understood You!” All sages and deities alike pray to Viṣṇu, acknowledging that the Absolute remains beyond complete comprehension. Thus Nārada emerged from his ordeal with a deeper understanding: the body-ego must be relinquished before true communion with the Lord. Thereafter, whenever he worshipped Viṣṇu, he reflected on the Upaniṣadic truth—“yato vāco nivartante aprāpya manasā saha”—that speech and mind alone cannot grasp the Absolute. Only through inner surrender does the jñāna of Viṣṇu dawn.

King Chitraketu

King Chitraketu, the commander of Śūra’s forces, lived in great comfort. Under the shelter of the sage Angirasa Ṛṣi, he received divine grace and was blessed with a son by his chief queen, Kṛtadyuti. In addition to Kṛtadyuti, he had other queens who, until the birth of the child, enjoyed affection and harmony in the palace. However, once the prince was born, jealousy arose among the other queens. Consumed by envy, they poisoned the boy, causing his death.

Counsel of Angirasa and Nārada

When Angirasa and Nārada learned of this tragic deed, they approached King Chitraketu with penetrating sympathy and delivered spiritual instruction. They reminded him that before the birth of a son, there is only desire and no sorrow; death, they explained, is simply the cessation of what once was. “When the body passes away, that interval of time between former and present births is called kāla,” they taught. “If you depart while your son lives, it is natural that he mourns; this is the very law of saṃsāra.”

Teaching on the Eternal and the Transient

Through this counsel, Angirasa and Nārada conveyed the fundamental truth that the unreal (asat) is always unreal, and the real (sat) is ever real. With these words of saccidānanda, they freed the king from grief, imparting philosophical wisdom (tattva) and guiding him onto the path of tapas. In this way, King Chitraketu’s sorrow was dissolved, and was uplifted by Nārada’s profound teaching This narrative is recorded in the Śaṣṭha Skandha of Bhagavata.

Visit to King Yudhishṭhira in the Dvāpara-yuga

Once in the Dvāpara-yuga, Nārada-mahārṣi visited King Yudhiṣṭhira (Dharmarāja). He greeted him and said, “O King, I have just returned from the Pāṇḍya realm, and their sovereign sends you his greetings. He wishes that you, a king of dharma, perform the Rājasūya sacrifice. All the southern monarchs desire your lordship’s example. Will you not gladly undertake the Rājasūya?” Yudhiṣṭhira accepted Nārada’s counsel, resolved to perform the Rājasūya, and invited Śrī Kṛṣṇa to be the chief guest and priest. Lord Kṛṣṇa, the Supreme Soul, graciously assented.

Shishupāla’s Soul and Divine Union

During the sacrifice, King Śiśupāla insulted Kṛṣṇa. When Kṛṣṇa’s disc struck down Śiśupāla, the latter’s spiritual luminosity merged into Lord Kṛṣṇa’s being. King Yudhiṣṭhira turned to Nārada and asked, “How is it that one so wicked has become one with the Lord? I had thought he would surely fall into hell. Surely a lesson in dharma is needed.” Nārada replied, “That is the very law (śāstra): whenever a soul meditates on Hari with single-pointed devotion—whether in wrath, in friendship, in fear, in desire, in kinship or in enmity—it merges with the Lord. Thus the gopīs of Vṛndāvana united through love, Kamsa through fear, Śiśupāla through hostility, and all kin through affection. By devotion we ourselves attain Viṣṇu.” He then recited to the king the tales of Prahlāda, the destruction of the Tripura-asuras, and the curse-borne births of Jayā and Vijaya as Hiraṇyakaśipu and Hiraṇyakaśipu, as well as the sage-brothers Sanaka and Sanandana, to illustrate how every circumstance leads devotees into the Lord’s embrace.

Instruction on Varṇāśrama and Vedic Practices

Next, Nārada instructed Yudhiṣṭhira on the duties of the four varṇas and āśramas, as well as universal observances:

• Satya (truthfulness) and dayā (compassion)

• Upavāsa (fasting): not merely skipping two days and feasting on the third, but living with moderation—eating sparingly, observing one’s personal ekādaśī and pūrṇimā fasts.

• Śauca (purity), sad-asad viveka (discernment), and indriya-jaya (control of the senses)

• Japa: not mechanical repetition of mantras to fulfill desires, but heartfelt recitation of one’s chosen deity in contentment—yielding full spiritual benefit.

He explained that a brāhmin gains merit through dāna and yajñas, and so too a devoted japa-practitioner receives equivalent fruit by divine grace.

Reunion in Svarga

Later, news reached Yudhiṣṭhira that Dhṛtarāṣṭra and others had died in the forest. Mourning that even in Svarga he could not see his friends, Yudhiṣṭhira despaired. Then Nārada appeared to him in heaven and said, “Behold, all those to whom you held friendship remain here together.” The king then beheld his companions in Svarga, though they had seemed lost to him—testimony to Nārada’s wondrous insight.

Nārada’s Unique Authority in Dharma

Nārada-mahārṣi possesses an unparalleled mastery of both the great principles and the subtlest nuances of dharma. Having gazed upon the Lord Himself and spoken with Him, this great soul gains a power that can shatter even the deepest ignorance within us. For this reason, Nārada holds a place of special reverence. King Yudhiṣṭhira himself embodies dharma in its fullest form, yet even he, when facing delicate questions of divine law, first sought out Nārada-mahārṣi for guidance.

The Strange Vision in Svarga

Later, upon shedding his mortal frame, Yudhiṣṭhira went to Svarga. There, instead of finding his beloved kinsmen and friends, he first beheld his ancient foes—especially the sons of Duryodhana—rejoicing in celestial bliss. His own brothers, his faithful wife Draupadī, and his venerable mother, though all surely meritorious, were nowhere to be seen. Stricken with sorrow, he pondered:

“Why have they brought me here? Why do I see only those who opposed me on earth?”

Recalling Nārada-mahārṣi in his distress, Yudhiṣṭhira entreated his counsel.

Nārada’s Revelation

At once Nārada appeared and spoke:

“O King of Dharma, you must know one simple truth: these souls are not your enemies here. The very sorrow you feel is born of your own lingering ignorance. When the mortal body falls away in Bhū-loka, all enmity tied to those bodies also vanishes. No soul is truly hostile to another—only the identities and egos formed in embodied life can give rise to the sense of enmity. In Svarga, where the body is no more, such hostility dissolves entirely.”

Rāma’s Compassion for Rāvaṇa

In the Rāmāyaṇa, when Rāma stood over the battlefield where Rāvaṇa lay dead, he spoke to Lakṣmaṇa: “Lakṣmaṇa, make arrangements to return his body to Laṅkā with all honour. He was a great scholar and brāhmaṇa, versed in the Vedas and Vedāṅgas, a mighty tapasvī, and a supreme recipient of the Lord’s grace who gazed upon Viṣṇu Himself. He is no common man but far more worthy of our reverence than we ourselves.”

Lakṣmaṇa’s Objection

Lakṣmaṇa replied in bewilderment: “O Lord Rāmacandra, you bid me honour Rāvaṇa’s corpse and send it back to Laṅkā? He was our enemy who insulted and harmed us—how can I show him respect?”

Rāma’s Teaching on Enmity and Death

Rāma answered gently: “Enmity dies with the body. When hostility exists between two, it need not await the death of both to vanish—if one falls, the living one’s mind must let go of the hatred. If you cling to enmity even after your foe has perished, you only bind yourself to suffering. Now that Rāvaṇa has shed his body, he can no longer be our enemy. He who remains alive must free his heart of any trace of hatred. Therefore, send him off with honour, treating him as the venerable brāhmaṇa he was.”

Yudhiṣṭhira’s Lingering Doubt in Svarga

Even so, when Yudhiṣṭhira ascended to Svarga after relinquishing his mortal form, a small doubt haunted him. Among the first souls he beheld were the sons of Duryodhana—those who had committed many unrighteous deeds. He felt that, as he alone among his brothers and kin had walked into heaven, perhaps only they deserved such reward.

Nārada’s Counsel to Yudhiṣṭhira

Recalling Nārada-mahārṣi, Yudhiṣṭhira summoned him. Nārada appeared and dispelled the king’s doubt: “O King of Dharma, the very reason for your hesitation is your lingering attachment to Bhū-loka. All your foes and friends there have likewise passed on; you alone tread this path to Svarga. The sense of ‘my brothers’ is born of mortal habitation; in heaven, such bonds no longer bind. Free yourself of any remnant of the world below, and your doubt will vanish.”

The Kailāsa Trial and the Faithful Dog

Legend tells that on Kailāsa-nātha’s slopes, the Pāṇḍavas’ ascent unfolded. At each turning of the ravine, four brothers found themselves unable to proceed and laid down their bodies in that very spot. Only Dharmarāja pressed on without looking back. There a dog—that was Dharma-devatā in disguise—followed him closely. When the gatekeepers barred entry to a mere dog, Dharmarāja protested: “This faithful companion has shared every trial of mine. If I leave him behind, my own sorrow will increase. Let him enter heaven with me.” At last the guardians relented, and both king and dog were welcomed into Svarga together. Even there, the dog (Dharma-devi) remained at his side, and no thought of his mortal kin ever disturbed his peace again.

Sanjaya’s Message to Dharmarāja

Once, Sanjaya came to Dharmarāja as a messenger. He said,

“The elder Kṛtadruma, Dhr̥tarāṣṭra, has sent word and blessings through me. He advises that if you and your brothers truly wish for a kingdom, you can seize it by valour. But would it be right to demand back the realm you lost through your folly at the gambling—by asking for it outright? If they refuse, would you be justified in proclaiming war and unsheathing the sword? Will you slaughter hundreds of thousands of men over such a demand? He asks: if you truly seek peace and protection, remain in your own home—live there with everyone in harmony! Will you agree to that?”

Dharmarāja reflected on the proposal. On the surface the call for peace sounded fair—but coming from Dhr̥tarāṣṭra’s lips, it rang hollow. He replied firmly,

“Did you think this was news to me, that I am driven by lust for power or bloodlust? I see now that war is inevitable. My brothers’ oaths must be fulfilled, and to uphold them I must fight. My heart boils red with rage at their suffering. I will never forgive the Kauravas in life.”

He dismissed Sanjaya’s peace-offer and spoke with stern resolve.

Nārada’s Teaching on Death and Attachment

When Akampana (the ever-unmoved one) lamented over death, saying, “Death is something real,” Nārada Maharshi explained to him, “There is no such thing as death in itself—it exists only in your own perception.” He thus gave him the insight to overcome that sorrow. He even taught the great sage Sanjaya the histories of the sixteen great kings and the higher truths of philosophy.

Prahlāda

Hiranyakashipu, the demon-king, was extraordinary—a great scholar who knew nothing was hidden from him and had conquered all worlds in an instant. He was the one who, through his boar incarnation, Lord Viṣṇu had destroyed his own brother, Hiranyaksha. When their mother, Dhiti, fell into grief, Hiranyakashipu comforted her with profound philosophical teachings: What is joy and sorrow for the living soul? What is merit? What is sin? What is death? What is birth? He explained all these to his mother. Yet Viṣṇu was his enemy. So Prahlāda—his own son—cried out to him, “You conquered all the worlds in a moment, but you have not conquered the anger within your own heart. That anger is what destroys you.” In other words, it was out of filial love that Prahlāda lamented. Some criticize, “Is it right for a son to cause his father’s death because he disobeys him?” But Prahlāda was not the direct cause of his father’s death; he had tried every possible means to save him, but failed. Prahlāda pleaded with him: “Father, you will live forever in bliss. Lord Viṣṇu holds you in no ill will. Why then do you harbor enmity toward Him? You can never overcome Him—our entire lineage has hated Him and been destroyed by Him. Abandon your wrath, rest in peace, trust in Him. Hear my words and prosper.” Nevertheless, Hiranyakashipu’s hatred of Viṣṇu was boundless, and he resolved to undertake severe penances to take revenge. He reasoned that first he must become immune to death itself, then he could defeat the Lord.

The Abduction of Leelavati

His wife, Leelavati, was supremely devoted. She was pregnant with Prahlāda at that time. In his rage and desire to break Hiranyakashipu’s austerities and harm him, Indra abducted Leelavati. As he carried her off, Nārada Maharshi intervened. When Indra refused to relent—threatening to bind her in quicksand so that Hiranyakashipu would die of grief—Nārada rebuked him: “Your wisdom has grown dim! You behave like a goat with a hoe. This is a great sin, and you cannot escape its consequences. Besides, once Hiranyakashipu’s austerity is broken, he might return and slay you. Until now there was no reason for him to kill you, but you have now provided that reason yourself; you are committing the gravest violation of dharma. No one can save you from his wrath.” Struck by Nārada’s words, Indra relented. Nārada then brought Leelavati to his own hermitage, where—still in the womb—he taught Prahlāda the nine-syllable Narayana mantra and thus transformed him into a true devotee of Hari.

Nārada’s Aid to Dhruva

When Dhruva went to perform penance, Nārada came and taught him the Ashtakshara (eight-syllable) Narayana mantra. By its power, Lord Sri Narayana himself appeared and granted Dhruva the vision of His divine form, bestowing upon him single-pointed focus, yogic power, the gift of mantra-sight, and the ability to behold the Lord.

Nārada’s Help to Rama and Lakshmana

Once, in battle, both Rama and Lakshmana were grievously wounded and bound by Indrajit’s serpent weapons. Such things naturally occur in war. They had forgotten the means to escape those fetters! Just as one would not think to take medicine until sickness reminds them, so one does not recall the remedy of divine grace until suffering prompts it. Strength alone, bound by karma, cannot help. Nārada Maharshi then appeared before Rama and Lakshmana and said, “O Exalted Ones, why do you lie here so helplessly? You who are supremely noble—why remain thus? Summon at once the mighty Garuda, your devotee and servant! He will come and rend these serpent fetters to pieces.” At those words, Garuda came and instantly broke the snares, freeing them. It was a great act of grace—and this, indeed, is Nārada’s eternal service.

Nārada’s Aid to Śrī Kṛṣṇa

Śrī Kṛṣṇa’s son Aniruddha had been carried off by the demon Bāṇāsura. When Rukminī appealed to Kṛṣṇa to recover her son, he readily agreed—but made no effort to use his divine vision to locate him. Later—after Rukmiṇī’s teaching guru had instructed him and after Kṛṣṇa himself requested a guru-dakṣiṇā—the guru said, “Long ago, Death itself abducted my son. Go and bring him back.” So Kṛṣṇa searched through all the realms of the dead and all the heavens, and at last he found the boy, lovingly restored him unharmed, and returned him alive to his guru. Such is the greatness of his story! Yet when his own son was taken by someone, he told Rukminī, “I do not know where he is”—such is the marvel of the behavior of the wise. At that moment, Rukminī remembered Nārada Maharshi—and he instantly appeared before her. In her distress she cried out, “Someone has stolen my son!” Nārada replied consolingly, “Oh, worry not! Your son is living happily there as the son‐in‐law of Bāṇāsura’s daughter Uṣā. He has no hardship at all.” Then Nārada recounted to her Bāṇāsura’s own past life story and said, “What good is fear without cause? Who can know if the divine proclamation is true or false? Why should a mere child dare to kidnap your son, so mighty a warrior? What reason is there to kill him? If he grows into a powerful man, perhaps then he could be slain— but even that thought hasn’t crossed your mind! Go and simply summon him here by name, and you will prevail. He is but an eleven‐year‐old boy!” Having thus instructed Rukminī, Nārada then went to Kṛṣṇa, gave him the same counsel, and sent him to confront Bāṇāsura. What followed is well known to all.

Jalandhara’s Downfall

The demon Jālandhara, having conquered all the gods, usurped Indra’s heaven. No one could challenge him—he was supremely meritorious and his wife, Tulasī, was the model of wifely devotion. Jālandhara lived in bliss, with the heavens at his command and no sin to his name—borne on the strength of countless past virtues and the faithfulness of his devoted wife. Yet the gods themselves were powerless to dislodge him. At last they all appealed to Nārada. He went to Jālandhara and rebuked him: “You enjoy unparalleled fortune—yet you live with a grave defect!” And he did not stop there: “True, your wife’s devotion may be unsurpassed and your halls magnificent—but the gods have been deceived by you! Look at Lakṣmī, ever blissful at Nārāyaṇa’s side. See Pārvatī, radiant beyond compare, always near Śiva in the cremation-grounds. Why should she dwell beside the Lord of annihilation rather than you, O mighty one?” Such stark flattery is hard to resist—and Jālandhara was incited to challenge Śiva himself. The god obliterated him with sacred ash, fulfilling Nārada’s counsel and restoring cosmic order.

Rāvana’s Humbling

Once Nārada visited Rāvana and said, “Mighty king, though you have vanquished countless foes, many remain whom you cannot overcome. This is a stain on your fame! Reflect on it, and be ashamed.” “Who are these invincibles?” Rāvana demanded. “Vāli,” Nārada replied. “Bah! Vāli is but a vanara (monkey)—what can he do to me?” Rāvana scoffed. Nārada urged him, “Go and witness him even once. Vāli’s pride is boundless; he believes himself unconquerable. You, too, must suffer the humiliation of defeat. Confront Vāli!” Thus goaded, Rāvana challenged Vāli, only to find his strength halved by Vāli’s boon. Vāli easily grasped Rāvana by his tail, submerged him in the ocean, and then—true to his nature—spared his life. Rāvana’s arrogance was humbled by Nārada’s instigation.

Mahīṣāsura’s End

It was again Nārada’s counsel that prompted the gods to support Pārvatī (as Durgā) in slaying the buffalo-demon Mahīṣāsura, freeing the heavens from his tyranny.

Rukmiṇī’s Story

Though Rukmiṇī constantly remembered and adored Kṛṣṇa, her own family refused to give her in marriage to him. None dared to speak of it, and she could do nothing alone. First, only Nārada revealed to Kṛṣṇa her plight: “Your devoted worshipper awaits you—what will you do?” Having planted this thought in his heart, Nārada withdrew. The rest is well known: it was Kṛṣṇa’s love for Rukmiṇī and his valor that finally won her family’s consent and led to their marriage.

Aniruddha’s Rescue

When Aniruddha—Kṛṣṇa’s grandson—was kidnapped by Bāṇāsura, no one knew his whereabouts. Kṛṣṇa hesitated once, but when his own guru reminded him of his debt—“Death itself once took my son; now deliver him from Death’s realm”—he scoured heaven and hell until he recovered Aniruddha, unharmed, and restored him to his guru. Rukmiṇī, hearing of her son’s abduction, was grief-stricken until she remembered Nārada, who reassured her that her son lived in comfort. With Nārada’s guidance, Kṛṣṇa confronted Bāṇāsura and reclaimed his son, thus displaying the sage’s indispensable role in all these divine dramas.

On the Importance of Vedic Recital

When Vyāsa’s own son, Śuka, was born, Nārada once visited Vyāsa’s ashrama and was struck by its silence—no Vedic hymns rang out. He asked, “Why is there no recitation of the Vedas here?” Vyāsa replied, “We have no students.” Nārada said, “Though Śuka is supremely wise, if no Vedic chant resounds, what sanctity remains? Let Śuka sit in the assembly while you recite the Vedas—he will speak, and both he and the ashrama will be purified.” Śuka then asked Nārada, “Great sage, what is truly beneficial and welfare-bestowing for one born in this world?” Nārada answered:

“If a man never once desires liberation in his lifetime, each successive birth will carry him ever farther from mokṣa. Should he think, ‘I am happy now,’ and not yearn for freedom, liberation will never come. Some say, ‘I perform meritorious acts and sacrifices; in every birth I enjoy long life and comfort—why seek release?’ That too is an error. One must cultivate at least a flicker of desire for mokṣa. The duty of the brāhmaṇas is to awaken that longing in the hearts of others. Though they may once hear the call to liberation, they might not be ready to pursue it. When, however, they experience profound sorrow—either their own or that of others—they realize, ‘Is there anything greater than freedom?’ That realization is your dharma.”

“Moreover, you must not sit in your silent retreat with closed eyes while the world goes unguided. Teach them to seek liberation—or else they will only drift farther from it in their future births.”

Śuka asked, “What should one first teach someone who longs for mokṣa?” Nārada replied,

“Teach them aparigraha—to take nothing for oneself, to renounce all beginnings—and sarvārambha-parityāga—to act without attachment to any outcome. This is non-attachment in action, not mere laziness or refusal to act, but acting as an instrument, free of personal stake in results. Such a person attains supreme wisdom. For desire for fruit binds one to either merit or sin. Therefore, one desiring liberation must cultivate non-attachment.”

He went on:

“Even ordinary sensory comforts—seeking shade when hot, for example—are mind-driven. A true sage or renunciant who feels discomfort will recall his embodiment and strive to transcend the body’s claims: ‘Why this love for the body?’ A teacher’s duty is to uproot that attachment.”

Circle of Life

I. Nārada’s Encounter with the Tortoise King (Kūrma)

Once, after bathing in the Gaṅgā, Nārada sat in fixed meditation on its banks. A huge tortoise (the “Kūrma-rāja”) crawled up beside him—so large that its shell was like a broad chest. Nārada gently tapped its shell and said,

“O King of tortoises! How blessed you are. Nothing in this world can cling to you—you dwell in pure waters, free from pleasure or pain.”

The tortoise replied,

“O great sage, why praise me? I rest happily only because I am supported by the Gaṅgā’s waters. Were they to vanish, what fate would I have? Therefore, you must at least once extol the Gaṅgā!”

Obeying that counsel, Nārada chanted a hymn in praise of the Gaṅgā.

II. The Gaṅgā Reveals the Ocean

At the close of his hymn, the Gaṅgā appeared before him as a manifested goddess and said,

“Nārada, what have I done that you praise me? Though I dwell here today, very soon this water will flow elsewhere. Yet I owe my stability to the Ocean—praise him.”

Nārada turned to the ocean and extolled it. The ocean then appeared in human form and said,

“Why praise me? I stand only on the Earth; without her, where would I exist? Hence, you should honor Bhū-devī herself.”

III. Bhū-devī Points to the Mountains

Nārada then praised the Earth-goddess. She manifested and told him,

“Though I’m embraced by the sky, it is the mountain ranges that support me steadfastly.”

(In the Purāṇas these peaks are said to uphold the Earth—hence in Sanskrit they’re called bhūdharma, not kūdharma.) She added,

“I am not the sole cause of my stability—praise the mountains.”

IV. The Mountains Deflect Praise to Brahmā

When Nārada praised those mountains, they too appeared and said,

“Our existence depends on Brahmā’s mercy. Do not laud us—he is our origin.”

Complying, Nārada extolled Brahmā.

V. Brahmā Declares the Primacy of the Vedas

Brahmā appeared and said,

“I am here only instrumentally; it was Viṣṇu who gave me birth and placed me here. The power that underlies creation and preservation arises from me—it is called ‘the Veda.’ So praise the Vedas.”

Nārada then chanted the Vedas themselves.

VI. The Vedas Send Nārada to the Yajñas

The Vedas manifested and said,

“Why praise us? Our very being depends on the Yajña: without sacrifice, we could not survive, nor would there be listeners to absorb our knowledge. Praise the Yajñas.”

Obediently, Nārada extolled the sacrificial rites.

VII. The Yajñas Point to Viṣṇu

The Yajñas took form and told him,

“The creator and doer of the universe is Viṣṇu. By his will we exist as sacrifice. Every Veda, every rite, every element of creation is ordained by Viṣṇu. Praise him, and your hymns will find their purpose.”

VIII. Viṣṇu’s Revelation and Nārada’s Realization

Viṣṇu then appeared and said,

“Nārada, you began with a tortoise and ended by praising me. Yet what makes a sacrifice effective? What gives it life? It is the dakṣiṇā (offering), charity, and food offerings that bring peace and power to a Yajña. Understand that vital essence, and praise it alone.”

In that moment, Nārada perceived the universal truth: nothing in creation is self-existent. Only the Supreme Lord transcends all dependencies. Every being and every practice rests upon something else in an unbroken chain of support—and therefore only the Supreme deserves undivided praise. Having grasped this, Nārada Mahārṣi bowed in deep realization, understanding that ultimate worship belongs to Viṣṇu alone, the source and sustainer of all.

Nārada’s Influence in Other Puranic accounts

Affirming Kṛṣṇa’s Identity Even in Doubt

In the Mahābhārata era, even Kṛṣṇa Paramātmā—though ever dear to the Yādavas, Duryodhanas, and Pāṇḍavas—occasionally inspired the question, “Is he truly Viṣṇu?” At moments when their faith wavered, Nārada Mahārṣi would tell both the Kauravas and the Pāṇḍavas:

“Śrī Kṛṣṇa is none other than Śrī Hari Himself.”

Because Nārada spoke this directly, none dared doubt it. Trusting his unwavering truth, the Pāṇḍavas’ devotion in Kṛṣṇa–Viṣṇu deepened. Human reason may question, but once a great sage declares a certainty, it becomes authoritative—that is why the Ṛṣis’ words hold supreme weight. Source: Brahmavaivarta Purāṇa, Śrī Kṛṣṇa-khaṇḍa

The Apsarās at the Manasā Sarovara

One day by the Manasā lake, Nārada bathed and sat in meditation when a group of apsarās arrived to bathe. They splashed about in luxury, then, without even bowing, strode toward him and jeeringly asked,

“O great one, how may we behold Viṣṇu’s vision through you?”

Their tone lacked respect or humility. Yet the Gītā teaches “pari-praśnena sevayā”—when in doubt, one should approach elders with reverence and say, “Sir, I have a question. Please dispel my doubt.” Calling someone from afar and brusquely demanding an answer betrays both ignorance and arrogance. Angered by their disrespect, Nārada told them,

“You know nothing of humility. Were it not for your invocation of Viṣṇu’s name, I could punish you. But first, your pride must be removed.”

He then prescribed the Ananta-Dvādaśī Vow—a twelve-day fast dedicated to Ānanta (the infinite serpent)—promising that those who observe it with sincerity will earn a vision of Viṣṇu through the curse-turned-blessing of the sage Aṣṭāvakra. With this firm guideline, the apsarās set out to perform the vrata. Source: Aṣṭāvakra Rāmāyaṇa.

King Priyavrata at Badrikāśrama

Once King Priyavrata was deep in austerity at the Badrikāśrama. Nārada appeared, and Priyavrata offered him respectful obeisance and water for his feet. Upon seeing the sage, the king’s mind stirred, and he said,

“Great Seer, you have described the glories of the Krita-yuga. As one who has witnessed that age, please tell me its hidden truths.”

Nārada replied,

“O King, before I reveal the secrets of the Krita-yuga, hear a wondrous tale.”

He related how on Śveta-dvīpa, the supreme realm, he once saw a radiant lake and on its shore stood a peerless beauty. Addressing her, he asked, “Who are you?” At her laughter, all his cosmic knowledge—of past births, travels across the three worlds, mystic powers and opulence—vanished in an instant. Stricken with fear, he sought refuge in her. She then revealed herself:

“I am Sāvitrī. To make my presence known to you, I consumed all your knowledge in a flash. From my own person first emerged the Ṛg-Veda embodied in Viṣṇu Himself; next came the Yajur-Veda embodied in Brahmā; and third, the Sāma-Veda embodied in Rudra—thus the three Vedas, the three fires, the three divine forms.”

She bade him bathe once more in the lake. Obediently, Nārada plunged in—and immediately regained his ancient memories: in countless past lives he had worshiped the Lord here as a Brahmin named Sarasvat. There he had prayed for union with the Supreme, and Viṣṇu had promised that in yet another birth he would be born as the son of Brahmā’s mind. Having recounted this marvel, Nārada then revealed the true nature of the Krita-yuga to Priyavrata.

Kṛṣṇa’s Heartfelt Lament

One day Nārada visited Śrī Kṛṣṇa to pay his respects. In private they spoke thus:

Kṛṣṇa: “Nārada, it’s good you’ve come after a long time—here there is neither comfort nor peace. They call me Lord, they call me Dwārakādhīśa; they even speak of Balarāma’s strength. Yet I am reduced to utter servitude: every village disturbance is brought to me, and I must pronounce judgment. Though I enjoy countless pleasures, I find no rest, and men mock me as a pleasure-seeker.

Moreover, the sorrows of those I love weigh upon me. Balarāma’s fame for might is unsurpassed; Gadādhara (Syāmalādhara) is praised for his gentle nature; and they even give flattering names to my son Pradyumna. Yet none will speak well of me. They accuse me of failing to be like them, and my every action is criticized. In such a time, what is my duty?”

Nārada’s Teaching on Inner Peace

This was a worldly question—one any seeker might ask. Nārada replied:

“Why such ignorance, O Lord of the Universe? Your critics are all transient. But to answer you—as you intend for your utterance to spread—hear this:

Your suffering is twofold—external and internal. Right now, all your troubles are internal. To transcend them, you must cultivate śānta-svarūpa—an unshakable peace of being. Practice charity, feed the hungry, treat everyone gently regardless of worthiness, and grant all the reverence they desire.

Even toward those who slander you—your own loved ones—harbor no resentment. They too are your jñātās—your kin. Always cherish peace! Self-control of the senses is everyone’s duty. Never let greed arise.

You are omniscient and omnipotent; if you feel slighted, then it is only you who suffer and you who become the agent of ruin. A man wracked by anger will destroy his foe—but even his own ruin follows. A truly powerful being must practice utmost restraint.

Should anger rise, the object of your wrath is doomed. Never let anger approach; let there be no shortcoming in your forbearance. Otherwise action (karma) will inevitably spring forth, and its fruits must be borne.”

Nārada’s words, of course, were no news to the All-Knower, yet he spoke so that Kṛṣṇa’s own intention—to teach by example—would bear fruit. Having offered these rites of devotion to Kṛṣṇa, Nārada took his leave.

Kṛṣṇa’s Homage to Nārada

Soon after, Ugrasena’s son Śrī Kṛṣṇa’s great general Ugrasena asked him:

“O Kṛṣṇa, why do you honor Nārada so profoundly—why wash his feet and pay him homage? What greatness does he possess?”

To this Kṛṣṇa replied:

“One merits my respect who is free from any sense of doership or duty-bound pride—who stirs neither desire nor aversion for self or others. Such a one knows no anger, no fickleness, no fear. Even the thought of honor or shame does not touch him. That man is worthy of veneration.”

Indeed, when Nārada had once cursed the apsarās, it was only to guide them toward their own highest welfare. Even when a great sage chastises, it is for the good of the soul. Born of Brahmā, steeped in the Vedas and in dharma, Nārada acts without hatred, without attachment, without self-regard—his mind never clings to any deed beyond the moment of action. Whether his words uplift countless worlds or humble a single heart, he forgets them as soon as he has done his work. That, above all, is his singular excellence.

Samanga

Long ago, the ascetic Samanga sat peacefully by the bank of the Ganges, immersed in steady meditation. His reputation for unshakeable calm had spread far and wide—no grief, no desire, no agitation ever seemed to touch him. Curious to uncover his secret, the sage Nārada approached Samanga’s hermitage one day, bowed respectfully, and asked: “Venerable Samanga, you remain satisfied and serene in all circumstances. What allows you to dwell so undisturbed, free from sorrow or longing, untouched even by the world’s wildest storms of feeling?” Samanga opened his eyes and smiled gently. “Nārada,” he replied, “I have come to understand the workings of karma—the law by which every being’s actions bear fruit, every joy and sorrow unfolds by a higher decree. I see that pleasure and pain arise not by chance but through divine ordinance in response to our deeds. While others rush headlong into attachment and suffering, I stand apart. “When pleasure arrives, I do not exult; when pain comes, I do not falter. I have renounced both extremes and found abiding peace. I observe the world’s upheavals—from the smallest joy to the greatest sorrow—not as my own but as a witness. Like one who has tasted the nectar of immortality and cast aside all fear of death, I have transcended anxiety and agitation. “Bless me, Nārada, for though I dwell among people who know neither rest nor release, I have discovered freedom in equanimity.” Nārada felt a surge of awe and reverence. He bowed deeply, and with a heart full of admiration, he blessed Samanga before turning away, carrying with him the profound lesson of true, unshakable peace.

Nārada’s Guidance to Gālava

Long ago there lived a sage named Gālava. One day he came to Rishi Nārada and asked, “O revered one, how does true wisdom arise? Of the four ashrama-duties—householder (gṛhastha) life, student-life (brahmacarya), forest-dweller (vānaprastha) and renunciate (saṃnyāsa)—which is supreme? The scriptures point to many paths; show me the single best way.” Nārada smiled and replied, “O Gālava, you know there are four stages of life (āśramas), do you not? In the various scriptures these duties sometimes appear to contradict one another. Only a true guru can reveal their subtle harmony. Seen superficially, one duty may seem the opposite of another. “In the householder’s duty, we are told: ‘Earn wealth diligently, safeguard it, care for wife and children, and generously entertain guests.’ Yet in the renunciate’s code, we hear: ‘Think not of wealth; let the thought never enter your mind.’ Thus the same world—wealth—draws different injunctions according to one’s ashrama. But what, at root, makes an action dharma? That which secures welfare for the soul and ensures its bright future—that we call dharma. “Even within the four ashramas there lie universal duties: kindness to friends, compassion to all. A renunciant too must cultivate these virtues, holding lightly to the sense of doership. One should perform righteous acts when called for, without seeking excuses to avoid them. Always seek the company of the virtuous. These, too, are paths to the good. Ritual worship of the gods, honoring one’s ancestors, extending hospitality to every guest, subduing pride, speaking truth at all times—no matter what trials arise, these must never be forsaken.” Thus Nārada guided Gālava, laying out in clear terms the true meaning of dharma as it applies in every walk of life. Source: Śāntiparva, Mahābhārata

Nārada in Dvārakā

During his sojourn in Dvārakā, Rishi Nārada was residing in a certain house when a group of Brahmins came to him. Out of respect, he offered them water for washing their hands and feet (arghya-pādya) and performed the ceremonial worship of their feet (pāda-pūjā). Seeing this, Lord Kṛṣṇa approached him and asked,

“Nārada, you who are revered by all the worlds, why do you perform pūjā for these Brahmins in this way?”

Nārada replied,

“O Lord, those who worship Lakṣmī-Nārāyaṇa, Indra, Varuṇa, Agni, or Dharma—they are worthy of my reverence. Likewise, those who honor Brahmā, Bṛhaspati, the Moon, the Sun, the Vedas, Śtāṇu, or Skanda—I revere them all. I honor the tapasvīs and those devoted to Vedic study; the steadfast in daily self-study (svādhyāya), the practitioners of silence, the householders devoted to deity-worship, and the observant laypersons who follow proper conduct. In short, anyone who worships with true devotion, without any thought of privilege or office—I honor them all with my pūjā.”

Works and Influence

Nārada’s Literary Corpus

Nārada’s pen gave birth to a remarkable body of devotional and legal literature. Among his most celebrated works are the Nārada Bhakti Sūtras, in which he outlines the ninefold varieties of devotion—describing how each type of bhakta behaves, thinks, and finally merges in divine love. Complementing these sermons is the Nārada Smṛti, a digest of dharma rules. Within the Smṛti tradition, there are several sub-texts authored by Nārada:

• Jyotirnāradam and Chaturviṃśati Matam, both expounded by the scholar Bhaṭṭoji Dīkṣita.

• Bṛhannārada Smṛti, on which Raghunandana composed a celebrated commentary.

• The shorter Laghu-Nārada, cited in the legal treatises Nirṇaya-Sindhu and Saṃskāra-Kaustubha.

Over the centuries, these Smṛti texts—covering everything from property law to penances—have been translated and annotated even into English, and remain reference points for dharma scholars to this day.

Architect of Villages and Cities

Not content with spiritual and legal guidance, Nārada ventured into the realm of urban planning. His Śilpaśāstra (treatise on arts and crafts) lays down precise instructions for building ten distinct types of villages—ranging from the modest Agrahārī-grāma to the sprawling Mahāgrāma—and fourteen categories of towns and cities, including Drona-ka (stone town), Nigama (trading center), and Sārvatobhadra (fortified city). His architectural wisdom was so highly regarded that successive generations of planners and rulers sought his name as a guarantee of prosperity and harmony.

The Nārada Purāṇa and Beyond

To ensure his teachings reached future ages, Nārada narrated the Nārada Purāṇa, a compendium that:

• Foretells the future births of saints and sinners alike

• Warns of those who will challenge the Aryadharma

• Describes the legend of Jalandhara’s conquest of the gods

• Celebrates the sanctity of annadāna (food donation)

• Relates how Janaka obtained Shiva’s bow

• Preserves the lore of the Sākṣī-Gopāla shrine in present-day Odisha

But Nārada’s influence did not stop there. He is said to have:

• Consulted Brahmā on future world-cycles and conveyed that to Vyāsa as the Kalki Purāṇa

• Learned the Vāmana Purāṇa from and passed it on to Vyāsa

• Taught the Matsya Purāṇa to King Indrasena

• Recited the Brahma-Vaivarta Purāṇa at Narayana’s hermitage, again for Vyāsa’s compilation

• Taken part in the Brahmā–Nārada dialogue that appears in the Padma Purāṇa as the Jñāna Saṃhitā