Narad

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Integral Yoga
It is there, all around me; it takes hold of all the cells and at once they spring forth in an ascension. And Naradas mantra, too:
Narayana, Narayana

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Integral Yoga
The story narrated in the film went like this: Narada, as usual, was having fun. ( Narada is a demigod with a divine position that is, he can communicate with man and with the gods as he pleases, and he serves as an intermediary, but then he likes to have fun!) So he was quarrelling with one of the goddesses, I no longer recall which one, and he told her (Ah, yes! The quarrel was with Saraswati.) Saraswati was telling him that knowledge is much greater than love (much greater in that it is much more powerful than love), and he replied to her, You dont know what youre talking about! (Mother laughs) Love is much more powerful than knowledge. So she challenged him, saying, Well then, prove it to me.I shall prove it to you, he replied. And the whole story starts there. He began creating a whole imbroglio on earth just to prove his point.
It was only a film story, but anyway, the goddesses, the three wives of the Trimurti that is, the consort of Brahma, the consort of Vishnu and the consort of Shivajoined forces (!) and tried all kinds of things to foil Narada. I no longer recall the details of the story Oh yes, the story begins like this: one of the three I believe it was Shivas consort, Parvati (she was the worst one, by the way!)was doing her puja. Shiva was in meditation, and she began doing her puja in front of him; she was using an oil lamp for the puja, and the lamp fell down and burned her foot. She cried out because she had burned her foot. So Shiva at once came out of his meditation and said to her, What is it, Devi? (laughter) She answered, I burned my foot! Then Narada said, Arent you ashamed of what you have done?to make Shiva come out of his meditation simply because you have a little burn on your foot, which cannot even hurt you since you are immortal! She became furious and snapped at him, Show me that it can be otherwise! Narada replied, I am going to show you what it is to really love ones husbandyou dont know anything about it!
Then comes the story of Anusuya and her husb and (who is truly a husb and a very good man, but well, not a god, after all!), who was sleeping with his head resting upon Anusuyas knees. They had finished their puja (both of them were worshippers of Shiva), and after their puja he was resting, sleeping, with his head on Anusuyas knees. Meanwhile, the gods had descended upon earth, particularly this Parvati, and they saw Anusuya like that. Then Parvati exclaimed, This is a good occasion! Not very far away a cooking fire was burning. With her power, she sent the fire rolling down onto Anusuyas feetwhich startled her because it hurt. It began to burn; not one cry, not one movement, nothing because she didnt want to awaken her husband. But she began invoking Shiva (Shiva was there). And because she invoked Shiva (it is lovely in the story), because she invoked Shiva, Shivas foot began burning! (Mother laughs) Then Narada showed Shiva to Parvati: Look what you are doing; you are burning your husbands foot! So Parvati made the opposite gesture and the fire was put out.
Thats how it went.

0 1964-08-29, #Agenda Vol 05, #The Mother, #Integral Yoga
(Soon afterwards, Mother asks what the next aphorism will be for her to comment on. Satprem answers that it is the story of Narada and of Janaka who practiced yoga while leading the ordinary human life.1)
Thats odd! Very recently, a few days ago, after you came last time, again while I was walking for my japa, this whole story of Narada came to me! Sri Aurobindo said that Narada himself was deceived and didnt recognize in Janaka a true spiritual manit all came back to me suddenly. I wondered, Well, well! Why am I thinking of this?
Its like that all the time! All the time, all the time.
--
Narada was a demigod, immortal like the gods, who had the power to appear on earth whenever he wished. Janaka, Mithila's king at the time of the Upanishads was famed for his spiritual knowledge and divine realization, even though he led a worldly life. This is how Sri Aurobindo refers to him: 106"Sannyasa [renunciation of worldly life] has a formal garb and outer tokens; therefore men think they can easily recognise it; but the freedom of a Janaka does not proclaim itself and it wears the garb of the world; to its presence even Narada was blinded."
***

0 1964-09-16, #Agenda Vol 05, #The Mother, #Integral Yoga
106Sannyasa has a formal garb and outer tokens; therefore men think they can easily recognise it; but the freedom of a Janaka does not proclaim itself and it wears the garb of the world; to its presence even Narada was blinded.
107Hard is it to be in the world, free, yet living the life of ordinary men; but because it is hard, therefore it must be attempted and accomplished.

0 1965-01-12, #Agenda Vol 06, #The Mother, #Integral Yoga
108When he watched the actions of Janaka,3 even Narada the divine sage4 thought him a luxurious worldling and libertine. Unless thou canst see the soul, how shalt thou say that a man is free or bound?
This raises all sorts of questions. For instance, how is it that Narada was unable to see the soul?
To me, its very simple. Narada was a demigod, as we know, and he belonged to the overmental world and was able to materializethose beings dont have a psychic being. The gods dont have in themselves the divine spark which is the heart of the psychic being, since only ON THE EARTH (I am not even referring to the material universe), only on the earth was there the Descent of divine Love that was the origin of the divine Presence in the heart of Matter. And naturally, as they dont have a psychic being, they dont know, they have no knowledge of the psychic being. Some of those beings even decided to take on a physical body in order to experience the psychic beingnot many.
They generally did it only partially, through an emanation, not through a complete descent. It is said, for instance, that Vivekananda was an incarnation (a vibhuti) of Shivas; but Shiva himself I have had a very close relationship with him and he clearly expressed the will to come down on earth only with the supramental world. When the earth is ready for supramental life, he will come. And almost all those beings will manifest they are waiting for that moment, they do not want the present struggle and darkness.
And, certainly, Narada was among those who used to come here. After all, it was fun! He would play a lot with circumstances. But he didnt have the knowledge of the psychic being and that must have prevented him from recognizing the psychic being when he found himself in its presence.
But all those things cannot be explained: they are personal experiences. This knowledge isnt objective enough to be taught. It comes from my relationship with all those beings, from exchanges with them I knew them even before I knew the Hindu tradition. But you cant say anything about a phenomenon that depends on a personal experience and has value only for the one who had the experience. Because everyone has the right to say, Well, yes, YOU think that way, YOUR experience is that way, but it has value only for you. And its perfectly true.
--
Narada: a wandering sage who goes about playing the vina. Immortal like the gods, he appears on earth whenever he wishes. He is mentioned as far back as the Upanishads.
It was in fact an attack of tuberculosis.

06.01 - The Word of Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
But Narad answered not; silent he sat,
Knowing that words are vain and Fate is lord.
--
He said and Narad answered not the king.
425
--
And Narad slowly answered to the queen:
"What help is in prevision to the driven?
--
And this, O Narad, is my well-loved child.
Hide not from us our doom, if doom is ours.

06.02 - The Way of Fate and the Problem of Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
Then after a silence Narad made reply:
Tuning his lips to earthly sound he spoke,
--
But Narad answered covering truth with truth:
"O Aswapati, random seem the ways

07.01 - The Joy of Union; the Ordeal of the Foreknowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
Her thoughts, her mind remembered Narad's date.
A trembling moved accountant of her riches,

1.01 - MASTER AND DISCIPLE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"Among the ever-free we may count sages like Narada. They live in the world for the good of others, to teach men spiritual truth.
"Those in bondage are sunk in worldliness and forgetful of God. Not even by mistake do they think of God.

1.01 - Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
Bhakti has been the one constant theme of our sages. Apart from the special writers on Bhakti, such as Shndilya or Narada, the great commentators on the Vysa-Sutras, evidently advocates of knowledge (Jnna), have also something very suggestive to say about love. Even when the commentator is anxious to explain many, if not all, of the texts so as to make them import a sort of dry knowledge, the Sutras, in the chapter on worship especially, do not lend themselves to be easily manipulated in that fashion.
There is not really so much difference between knowledge (Jnana) and love (Bhakti) as people sometimes imagine. We shall see, as we go on, that in the end they converge and meet at the same point. So also is it with Rja-Yoga, which when pursued as a means to attain liberation, and not (as unfortunately it frequently becomes in the hands of charlatans and mystery-mongers) as an instrument to hoodwink the unwary, leads us also to the same goal.

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Everything is possible for Him. There lived at a certain place two yogis who were practising spiritual discipline. The sage Narada was passing that way one day. Realizing who he was, one of the yogis said: 'You have just come from God Himself. What is He doing now?' Narada replied, 'Why, I saw Him making camels and elephants pass and repass through the eye of a needle.' At this the yogi said: 'Is that anything to wonder at?
Everything is possible for God.' But the other yogi said: 'What? Making elephants pass through the eye of a needle - is that ever possible? You have never been to the Lord's dwelling-place.' "

1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"It is extremely difficult to teach others. A man can teach only if God reveals Himself to him and gives the command. Narada, Sukadeva, and sages like them had such a comm and from God, and Sankara had it too. Unless you have a comm and from God, who will listen to your words?
"Don't you know how easily the people of Calcutta get excited? The milk in the kettle puffs up and boils as long as the fire burns underneath. Take away the fuel and all becomes quiet. The people of Calcutta love sensations. You may see them digging a well at a certain place. They say they want water. But if they strike a stone they give up that place; they begin at another place. And there, perchance, they find sand; they give up the second place too. Next they begin at a third. And so it goes. But it won't do if a man only imagines that he has God's command.

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
why Sri Aurobindo had Narad say to Savitris royal father:
Earth is the chosen place of mightiest souls;

1.06 - THE MASTER WITH THE BRAHMO DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"Generally the body does not remain alive after the attainment of samdhi. The only exceptions are such sages as Narada, who keep their bodies alive in order to bring spiritual light to others. It is also true of Divine Incarnations, like Chaitanya. After the well is dug, one generally throws away the spade and the basket. But some keep them in order to help their neighbours. The great souls who retain their bodies after samdhi feel compassion for the suffering of others. They are not so selfish as to be satisfied with their own illumination. You are well aware of the nature of selfish people. If you ask them to spit at a particular place, they won't, lest it should do you good. If you ask them to bring a sweetmeat worth a cent from the store, they will perhaps lick it on the way back. (All laugh.)
"But the manifestations of Divine Power are different in different beings. Ordinary souls are afraid to teach others. A piece of worthless timber may itself somehow float across the water, but it sinks even under the weight of a bird. Sages like Narada are like a heavy log of wood, which not only floats on the water but also can carry men, cows, and even elephants.
(To Shivanath and the other Brahmo devotees) "Can you tell me why you dwell so much on the powers and glories of God? I asked the same thing of Keshab Sen. One day Keshab and his party came to the temple garden at Dakshineswar. I told them I wanted to hear how they lectured. A meeting was arranged in the paved courtyard above the bathing-ghat on the Ganges, where Keshab gave a talk. He spoke very well. I went into a trance. After the lecture I said to Keshab, 'Why do you so often say such things as: "O

1.075 - Self-Control, Study and Devotion to God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
When this contentment arises and serenity of mind is attained, it is understood that distractions are not there; and the absence of distractions is the same as concentration of mind. Thus, the power of concentrating the mind arises automatically on account of this rise of sattva within oneself. In the Chhandogya Upanishad we have a similar proclamation regarding the results that follow from the development of sattva. hra-uddhau sattva-uddhi, sattva-uddhau dhruv smti, smitilambhe sarva-granthna vipramoka (C.U. VII.26.2), says Sanatkumara to Narada in the Chhandogya Upanishad. hra-uddhau sattva-uddhi: When there is a purification of the modes of intake by the senses when what the senses grasp by way of knowledge is pure purity of mind is automatically generated within because the mind is made up of nothing but the impressions of the senses. So, whatever the senses convey, that the mind also is, and does.
The message that is conveyed through the senses is the character that is imbedded in the mind. Hence, when the senses receive pure food, the message that they convey, being pure, makes the mind also pure because the mind has nothing to say and nothing to do except what the senses direct. The intake of the senses means the perceptions of the senses the objects that they perceive or contact, the way in which they evaluate things, and the reactions they set up in respect of their perceptions. All this is what is known as ahara, or the diet of the senses.

1.07 - Raja-Yoga in Brief, #Raja-Yoga, #Swami Vivkenanda, #unset
There was a great god-sage called Nrada. Just as there are sages among mankind, great Yogis, so there are great Yogis among the gods. Narada was a good Yogi, and very great. He travelled everywhere. One day he was passing through a forest, and saw a man who had been meditating until the white ants had built a huge mound round his body so long had he been sitting in that position. He said to Narada, "Where are you going?" Narada replied, "I am going to heaven." "Then ask God when He will be merciful to me; when I shall attain freedom." Further on Narada saw another man. He was jumping about, singing, dancing, and said, "Oh, Narada, where are you going?" His voice and his gestures were wild. Narada said, "I am going to heaven." "Then, ask when I shall be free." Narada went on. In the course of time he came again by the same road, and there was the man who had been meditating with the ant-hill round him. He said, "Oh, Narada, did you ask the Lord about me?" "Oh, yes." "What did He say?" "The Lord told me that you would attain freedom in four more births." Then the man began to weep and wail, and said, "I have meditated until an ant-hill has grown around me, and I have four more births yet!" Narada went to the other man. "Did you ask my question?" "Oh, yes. Do you see this tamarind tree? I have to tell you that as many leaves as there are on that tree, so many times, you shall be born, and then you shall attain freedom." The man began to dance for joy, and said, "I shall have freedom after such a short time!" A voice came, "My child, you will have freedom this minute." That was the reward for his perseverance. He was ready to work through all those births, nothing discouraged him. But the first man felt that even four more births were too long. Only perseverance, like that of the man who was willing to wait aeons brings about the highest result.

1.07 - Savitri, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
The earliest extant draft of Savitri is in an exercise book that came from Madras to Pondicherry evidently in the early years of Sri Aurobindo's stay in Pondicherry, years in which his habit of writing the English e like the Greek persisted. This copy appears to have been made from some version already with him, which is lost to us. The draft exists in two sections. The first comprising Book I and a few pages of Book II are in ink which has become brown now. The second is in light greenish-blue ink. Some corrections in this ink occur in the first section. Both the sections have been revised in places in darker blue ink with a thicker nib. The revisions are clear in some places, but unclear and inconclusive in others. Book I is complete. Book II unfinished. The spelling of the three chief characters is: Savithri, Uswapathy, Suthyavan. In the first Book, after a short description of Night and Dawn, there is a very brief account of the Yoga done by Uswapathy, then Savithri is born, grows up and goes out, at Uswapathy's prompting, to find her mate. She finds Suthyavan. In the meantime Narad comes down to earth and visits Uswapathy's palace. There is a talk between the two; Savithri returns from her quest and discovery, and a talk takes place among the three. The opening lines of this earliest draft run:
In a huge forest where the listening Night

1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"This world is like a fishing-net. Men are the fish, and God, whose maya has created this world, is the fisherman. When the fish are entangled in the net, some of them try to tear through its meshes in order to get their liberation. They are like the men striving after liberation. But by no means all of them escape. Only a few jump out of the net with a loud splash, and then people say, 'Ah! There goes a big one!' In like manner, three or four men attain liberation. Again, some fish are so careful by nature that they are never caught in the net; some beings of the everperfect class, like Narada, are never entangled in the meshes of worldliness. Most of the fish are trapped; but they are not conscious of the net and of their imminent death. No sooner are they entangled than they run headlong, net and all, trying to hide themselves in the mud. They don't make the least effort to get free. On the contrary, they go deeper and deeper into the mud. These fish are like the bound men. They are still inside the net, but they think they are quite safe there. A bound creature is immersed in worldliness, in 'woman and gold', having gone deep into the mire of degradation. But still he believes he is quite happy and secure. The liberated, and the seekers after liberation, look on the world as a deep well. They do not enjoy it. Therefore, after the attainment of Knowledge, the realization of God, some give up their bodies. But such a thing is rare indeed.
Worldly-minded forget their lessons
--
At eight o'clock in the morning Sri Ramakrishna was seated on a mat spread on the floor of his room at Dakshineswar. Since it was a cold day, he had wrapped his body in his moleskin shawl. Prankrishna and M. were seated in front of him. Rakhal, too, was in the room. Prankrishna was a high government official and lived in Calcutta. Since he had had no offspring by his first wife, with her permission he had married a second time. By the second wife he had a son. Because he was rather stout, the Master addressed him now and then as "the fat brahmin". He had great respect for Sri Ramakrishna. Though a householder, Prankrishna studied the Vedanta and had been heard to say: "Brahman alone is real and the world illusory. I am He." The Master used to say to him: "In the Kaliyuga the life of a man depends on food. The path of devotion prescribed by Narada is best for this age."
A devotee had brought a basket of jilipi for the Master, which the latter kept by his side.
--
The Master continued: "There are some who come down, as it were, after attaining the Knowledge of Brahman-after samdhi-and retain the 'ego of Knowledge' or the 'ego of Devotion', just as there are people who, of their own sweet will, stay in the marketplace after the market breaks up. This was the case with sages like Narada. They kept the 'ego of Devotion' for the purpose of teaching men. Sankaracharya kept the 'ego of Knowledge' for the same purpose.
"God cannot be realized if there is the slightest attachment to the things of the world. A thread cannot pass through the eye of a needle if the tiniest fibre sticks out.

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
And he has the divine sage Narad say to Savitris royal
parents:

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
* For atyasrama, refer to Narada Parivrajaka Upanishad, v. 1-15;
Svetasvatara Up. VI. 21; Tejobindu Up. I. 47-48; Suta Samhita-Mukti Khanda

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
* For atyasrama, refer to Narada Parivrajaka Upanishad, v. 1-15;
Svetasvatara Up. VI. 21; Tejobindu Up. I. 47-48; Suta Samhita-Mukti Khanda

1964 09 16, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
106Sannyasa has a formal garb and outer tokens; therefore men think they can easily recognise it; but the freedom of a Janaka does not proclaim itself and it wears the garb of the world; to its presence even Narada4 was blinded.
107Hard is it to be in the world, free, yet living the life of ordinary men; but because it is hard, therefore it must be attempted and accomplished.

1965 01 12, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
108When he watched the actions of Janaka, even Narada the divine sage thought him a luxurious worldling and libertine. Unless thou canst see the soul, how shalt thou say that a man is free or bound?
This raises all sorts of questions. For example, how is it that Narada could not see the soul?
For me, it is very simple. Narada was a demi-god, he belonged to the overmind world and he was able to materialise himself, but these beings have no psychic. The gods do not have within them the divine spark, which is the core of the psychic, because only on earth I am not even speaking of the material universeonly on earth did this descent of divine Love take place, which was the origin of the divine Presence in the core of Matter. And naturally, since they have no psychic being, they do not know the psychic being. Some of these beings have even wanted to take a physical body so as to have the experience of the psychic being but not many of them.
As a rule, they did it only partially, through an emanation, not a total descent. For example, Vivekananda is said to have been an incarnationa Vibhtiof Shiva; but Shiva himself has clearly expressed his will to come down on earth only with the supramental world. When the earth is ready for the supramental life, he will come. And almost all these beings will manifest they are waiting for that moment, they do not want any of the present struggle and the obscurity.
Certainly Narada was one of those who came here. In fact, it was for fun! He liked to play with circumstances. But he had no knowledge of the psychic being and that must have prevented him from recognising the psychic being where it existed.
But all these things cannot be explained; they are personal ideas and experiences; this knowledge is not objective enough to be taught. One can say nothing about a phenomenon which depends on ones personal experience and which has a value only for the person who has the experience.

1970 05 12, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
511The greatest of joys is to be, like Narada, the slave of God; the worst of Hells being abandoned of God, to be the worlds master. That which seems nearest to the ignorant conception of God, is the farthest from him.
512Gods servant is something; Gods slave is greater.

2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
Sri Krishna and the Gopis, how Narada found him differently occupied in each house to which he went, present to each Gopi in a different body, yet always the same Sri Krishna? Apart from the
90

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
This is a secret wisdom which one must hear from the seers who have seen the face of this Truth, have heard its word and have become one with it in self and spirit. "All the Rishis say this of thee and the divine seer Narada, Asita, Devala, Vyasa." Or else one must receive it from within by revelation and inspiration from the inner Godhead who lifts in us the blazing lamp of knowledge. Svayancaiva bravs.i me, "and thou thyself sayest it to me." Once revealed, it has to be accepted by the assent of the mind, the consent of the will and the heart's delight and submission, the three elements of the complete mental faith, sraddha. It is so that Arjuna has accepted it; "all this that thou sayest, my mind holds for the truth." But still there will remain the need of that deeper possession in the very self of our being out from its most intimate psychic centre, the soul's demand for that inexpressible permanent spiritual realisation of which the mental is only a preliminary or a shadow and without which there cannot be a complete union with the Eternal.
Now the way to arrive at that realisation has been given to Arjuna. And so far as regards the great self-evident divine principles, these do not baffle the mind; it can open to the idea of the supreme Godhead, to the experience of the immutable
--
Rakshasas, the serpent Ananta among the Nagas, Agni among the Vasus, Chitraratha among the Gandharvas, Kandarpa the love-God among the progenitors, Varuna among the peoples of the sea, Aryaman among the Fathers, Narada among the divine sages, Yama lord of the Law among those who maintain rule and law, among the powers of storm the Wind-God. At the other end of the scale I am the radiant sun among lights and splendours, the moon among the stars of night, the ocean among the flowing waters, Meru among the peaks of the world, Himalaya among the mountain-ranges, Ganges among the rivers, the divine thunderbolt among weapons. Among all plants and trees I am the
Aswattha, among horses Indra's horse Uchchaihsravas, Airavata

21.02 - Gods and Men, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
A great and glorious example of man becoming a god is that of Narada, therefore he is called Devarshi, that is to say, a rishi, a spiritually perfect man developing, that is, metamorphosing himself into a god coming down and inhabiting, possessing, becoming a human being. The function or role of a god-man or Devarshi like Narada has been described beautifully in Savitri.He is an immortal still living, moving about in the ethereal spheres, often he comes down into the earthly atmosphere and takes part in the terrestrial movements by throwing into them his guiding light and loving solicitude. And yet Narada is not the last word of the human evolution. Because he is still in the end of the subtle world, he has not undergone the material bodily transformation, he has not yet arrived at the golden body of which Sri Aurobindo speaks, the receptacle of Life Divine. The divinely trans- formed human body is the next stage or consummation of human evolution.
***

22.08 - The Golden Chain, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
That is the thing I wanted to tell you In the Upanishads there is a story. Once Narada - I suppose it is Narada - went to a Rishi to get initiation. The Rishi asked him: 'What have you learnt? What have you learnt in your life of a student now that you come to me?' Narada began to narrate all the vidyas that he had learnt during his education as a brahmachari,- all the shastras, even Dhanurvidya, all kinds of learnings. Then the Rishi said: 'All that is apara vidya, the inferior knowledge. Do you know Brahman?' 'No, sir, I do not know.' 'That is the thing to be known. Once that one thing is known, everything else is known.'
So I tell you, that one thing needful you have acquired, you have not to attempt to get it. You are fortunate, you are lucky, we are all very lucky; Mother called us here and She has given it of Her own Love, infinite Love, unasked, unconditionally. Whatever you are in your outward character and activities, that is not affected at all by the outer nature; it remains as it is, pure, unsullied.

23.12 - A Note On The Mother of Dreams, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
III Narads Visit to King Aswapathy[^7]
Other Authors Nolini Kanta Gupta A Note On The Mother of Dreams[^6]
--
III Narads Visit to King Aswapathy[^7]

24.01 - Narads Visit to King Aswapathy, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
object:24.01 - Narads Visit to King Aswapathy
author class:Nolini Kanta Gupta
--
Narads Visit to King Aswapathy1
Devarshi Narad, as usual, was sailing through the spaces, with his Vina, singing songs of innocence and joy. He was in the higher luminous heavens, the world of happiness, of light and delight, his heart full of divine felicity and his music echoing the music of his heart. Now he thought of coming down, into the lower spaces, regions nearer to the earth. And as he entered the earth atmosphere a change came over the tone and temper of his music. With the thickening of earthly shade, a darkness stole into the clear range of, his music and consciousness. Instead of peace and love and joy his music turned to themes of sadness and struggle and battle and doom - of great heroism and conquest and of the supreme fulfilment of human destiny. In and through this dark passage, there emerged slowly a new radiance, the advent of a new conquest for the human consciousness - the possibility of man rising' from the animal to divinity.
Narad himself represents a divine consummation of the human being. He is a devarshi, that is to say, he has by his tapasya and spiritual growth surpassed his humanity and developed into a divine immortal being. Now his special work is to be a wandering angel - surveying the world, help it in its onward march, bring to mankind the aid for its forward march, so that it may battle successfully with the hostiles, overpower the hostiles and win the glory of divine immortality.
*Savitri*(Cent. Ed., Vol. 29), Bk.VI, C.I, p. 415.

24.02 - Notes on Savitri I, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
Narads Visit to King Aswapathy[^7] II
Other Authors Nolini Kanta Gupta Notes on Savitri I
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Narads Visit to King Aswapathy[^7] II

24.05 - Vision of Dante, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
Virgil now asked leave of Dante. Dante was very sad to part from his friend but then Virgil waved his hand and slowly retired. While Virgil was retiring, Dante noticed that Virgil did not cast a shadow and was surprised to see that he himself had a shadow. He now remembered that he had come all the way up to this region with his physical earthly body itself. In fact he did not die, he simply disappeared or was transported into an unearthly region from the earth. Commentators say that only one person in the Christian tradition went to Heaven in the physical body, it was Mary, mother of Christ: nobody else was given this special privilege except Dante. In Indian tradition too there were some fortunate people who could go to Heaven in their physical body - Yudhishthira with his dog (who was not really a dog but Dharma metamorphosed) was one; Narada, Bibhishana, Ashwatthama and Hanuman - these went up only in their subtle physical body, they had to give up the gross material form (immortal, cirajivi).
Then thinking of Virgil he moved along the bank of the river that separates now Purgatory from Heaven. The river is known significantly as "Ennce" - it is a word of Greek origin - the root means mind, thinking, intelligence; here I take it to mean mindedness, that is true mind, right consciousness. When you ba the in. its waters you wash away your old mind; a fresh luminous divine mind gives you a clear and complete vision of the Truth.

3.1.04 - Transformation in the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
I do not know that any except a very few great Yogis have really changed their outer nature. In all the Asrams I have seen people were just as others except for certain specific moral controls put on certain kinds of outer action (food, sex etc.), but the general nature was the human nature (as in the story of Narad and Janaka). It is even a theory of the old Yogas that the prrabdha karma and therefore necessarily the permanent elements of external character do not changeonly one gets the inner realisation and separates oneself from it so that it drops off at death like a soiled robe and leaves the spirit free to enter into Nirvana. Our object is a spiritual change and not merely an ethical control, but this can only come first by a spiritual rejection from within and then by a supramental descent from above.
***

3.2.08 - Bhakti Yoga and Vaishnavism, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
At any rate Ramakrishna told the story of Narada and the ascetic Yogi and the Vaishnava Bhakta with approval of its moral. I put it in my own language but keep the substance. Narada on his way to Vaikuntha met a Yogi practising hard tapasya on the hills. O Narada, cried the Yogi, you are going to Vaikuntha and will see Vishnu. I have been practising terrific austerities all my life and yet I have not even now attained to Him. Ask Him at least for me when I shall reach Him. Then Narada met a Vaishnava, a Bhakta who was singing songs to Hari and dancing to his own singing, and he cried also, O Narada, you will see my Lord, Hari. Ask my Lord when I shall reach Him and see His face. On his way back Narada came first to the Yogi. I have asked Vishnu; you will realise Him after six more lives. The Yogi raised a cry of loud lamentation, What, so many austerities! such gigantic endeavours! and my reward is realisation after six long lives! O how hard to me is the Lord Vishnu. Next Narada met again the Bhakta and said to him, I have no good news for you. You will see the Lord, but only after a lakh of lives. But the Bhakta leapt up with a great cry of rapture, Oh, I shall see my Lord Hari! after a lakh of lives I shall see my Lord Hari! How great is the grace of the Lord. And he began dancing and singing in a renewed ecstasy. Then Narada said, Thou hast attained. Today thou shalt see the Lord! Well, you may say, What an extravagant story and how contrary to human nature! Not so contrary as all that and in any case hardly more extravagant than the stories of Harishchandra and Shivi. Still I do not hold up the Bhakta as an example, for I myself insist on the realisation in this life and not after six or a lakh of births more. But the point of these stories is in the moral and surely when Ramakrishna told it, he was not ignorant that there was a sunlit path of Yoga! He even seems to say that it is the quicker way as well as the better! You are quite mistaken in thinking that the possibility of the sunlit path is a discovery or original invention of mine. The very first books on Yoga I read more than thirty years ago spoke of the dark and sunlit way and emphasised the superiority of the second over the other.
It is not either because I have myself trod the sunlit way or flinched from difficulty and suffering and danger. I have had my full share of these things and the Mother has had ten times her full share. But that was because the finders of the Way had to face these things in order to conquer. No difficulty that can come on the sadhak but has faced us on the path; against many we have had to struggle hundreds of times (in fact that is an understatement) before we could overcome; many still remain protesting that they have a right until the perfect perfection is there. But we have never consented to admit their inevitable necessity for others. It is in fact to ensure an easier path to others hereafter that we have borne that burden. It was with that object that the Mother once prayed to the Divine that whatever difficulties, dangers, sufferings were necessary for the path might be laid on her rather than on others. It has been so far heard that as a result of daily and terrible struggles for years those who put an entire and sincere confidence in her are able to follow the sunlit path and even those who cannot, yet when they do put the trust find their path suddenly easy and, if it becomes difficult again, it is only when distrust, revolt, abhiman, or other darknesses come upon them. The sunlit path is not altogether a fable.

33.18 - I Bow to the Mother, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
Now to come back to a personal experience. The first thing I heard and came to know about the Mother was that she was a great spiritual person. I did not know then that she might have other gifts; these were revealed to me gradually. First I came to know that she was a very fine painter; and afterwards that she was an equally gifted musician. But there were other surprises in store. For instance, she had an intellectual side no less richly endowed, that is to say, she had read and studied enormously, had been engaged in intellectual pursuits even as the learned do. I was still more surprised to find that while in France she had already studied and translated a good number of Indian texts, like the Gita, the Upanishads, the Yoga-sutras, the Bhakti-sutras of Narada. I mention all this merely to tell you that the Mother's capacity of making her mind a complete blank was as extraordinary as her enormous mental acquisitions. This was something unique. In the early days, when she had just taken charge of our spiritual life, she told me one day in private, perhaps seeing that I might have a pride in being an intellectual, "At one time I used to take an interest in philosophy and other intellectual pursuits. All that is now gone below the surface, but I can bring it up again at will." So, I need not have any fears on that score! It was as if the Mother was trying to apologise for her deficiencies in scholarship. This was how she taught me the meaning of humility, what we call Divine Humility.
As I was saying, this capacity for an entire rejection of the past has been one of the powers of her spiritual consciousness and realisation. It is not an easy thing for a human being to wash himself clean of all his past acquisitions, be it intellectual knowledge or the habits of the vital, not to speak of the body's needs, and step forth in his nude purity. And yet this is the first and most important step in the spiritual discipline. The Mother has given us a living example of this. That is why she decided to shed all her past, forget all about it and begin anew the a-b-c of her training and initiation with Sri Aurobindo. And it was in fact at the hands of Sri Aurobindo that she received as a token and outward symbol her first lessons in Bengali and Sanskrit, beginning with the alphabet.

37.04 - The Story Of Rishi Yajnavalkya, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Integral Yoga
Satyakama And Upakoshala Narada - Sanatkumara (Chhandogya Upanishad)
Other Authors Nolini Kanta Gupta On Upanishadic Thought The Story Of Rishi Yajnavalkya
--
Satyakama And Upakoshala Narada - Sanatkumara (Chhandogya Upanishad)

37.05 - Narada - Sanatkumara (Chhandogya Upanishad), #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Integral Yoga
object:37.05 - Narada - Sanatkumara (Chhandogya Upanishad)
author class:Nolini Kanta Gupta
--
Narada - Sanatkumara (Chhandogya Upanishad)
RISHI Sanatkumara was once approached by Narada (evidently not yet become a Rishi), who said, "Lord, I desire to be taught by you. Please teach me." The Rishi replied, "Very well, but first tell me how much you know; then I shall tell you if you need more." Narada thereupon made out an inventory of his learning; it was a formidable list. "My Lord, this is what I have learnt: Rigveda, Yajurveda, Samaveda, Atharvaveda, the Fifth Veda comprising History and Mythology; next, Grammar, Mathematics, Logic and Politics, the Science of Computing Time, Theology, Fine Arts and the Ritual Lore; Demonology, Astrology, and the Art of Predicting Fate; the Knowledge of Ancestors and of Serpents. I know all this, my Lord, and very well. This has made me master of the Word, but has not given me knowledge of the Self. I have heard that only by the knowledge of the Self can one pass beyond sorrow and pain. I am immersed in sorrow and pain, please reach me to the other shore."
Sanatkumara said, "All that you have studied and learnt is nothing but 'Name', no more than words. You have reached as far as 'Name' can take you, giving you as fruit the power to roam at will, that is, you can go unimpeded where you will. But that is about all." Then Narada asked, "Is there anything superior to Name?" "Of course, there is," replied Sanatkumara. "Then tell me about it." "Superior to Name is Speech, that is, Name with form and meaning." Thus he went on replying to the series of Narada's questions.
Speech, Mind, Will, Thought, Meditation, Knowledge - these are the ascending grades, each higher than the one preceding. And each carries with it the power to move at will. The goal of this ascending series is, to use our own terminology, a widening of the consciousness. As we rise from grade to higher grade, our consciousness gains in width and depth and intensity.
--
We know that the same process applies to our spiritual endeavour or even in ordinary training, when a particular quality or state has to be made more firmly and fully estab- lished. If, for example, peace is established in the first state of mind, in its physical functioning, the same state of peace has to be established over and over again in the depths of the inner being and on its ascending peaks. A somewhat similar method or process of working is noticeable in the path shown here by Rishi Sanatkumara to Narada. At the beginning of the series is the physical mind, at the end is the spiritual mind. The physical mind is the slave of sense) the spiritual mind is to become centred in God. The first series ends with Knowledge, Knowledge again begins the last series. It seems that the first is the knowledge of particulars, the last is that of the Vastness.
Narada started on the march of consciousness with "Name". He has passed from stage to stage, from level to higher level, till at last he has crossed beyond the material "Name" to the Supreme Name, Brahman. Thus surpassing the state of mortal man, he has at last attained the status of Rishi.
***

37.06 - Indra - Virochana and Prajapati, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Integral Yoga
Narada - Sanatkumara (Chhandogya Upanishad) Ushasti Chakrayana (Chhandogya Upanishad)
Other Authors Nolini Kanta Gupta On Upanishadic Thought Indra - Virochana and Prajapati
--
Narada - Sanatkumara (Chhandogya Upanishad) Ushasti Chakrayana (Chhandogya Upanishad)

4.1 - Jnana, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
Janaka does not proclaim itself and it wears the garb of the world; to its presence even Narada was blinded.
107. Hard is it to be in the world, free, yet living the life of ordinary men; but because it is hard, therefore it must be attempted and accomplished.
108. When he watched the actions of Janaka, even Narada the divine sage thought him a luxurious worldling and libertine.
Unless thou canst see the soul, how shalt thou say that a man is free or bound?

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
devarshi: A godly person endowed with Supreme Knowledge; an epithet generally applied to Narada.
devata: Deity or god.
--
Narada: A great sage and lover of God in Hindu mythology.
Narada Pancharatra: A scripture of the Bhakti cult.
Naralila: God manifesting Himself as man.

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
divisions; and there were strifes and wars between them, de facto and de jure. Narada, one of the
greatest Rishis, was a Devarishi; and he is shown in constant and everlasting feud with Brahma,
--
Now, having the above in view, read the dialogue between the sages Narada and Davamata in the
Anugita, the antiquity and importance of which MS. (an episode from the Mahabharata) one can learn
in the "Sacred Books of the East," edited by Prof. Max Muller.** Narada is discussing upon the
breaths or the "life-winds," as they are called in
--
By "intelligence," the Occultist says, Narada means neither "discussion" nor "argumentation," as
Aruna Misra believes, but "intelligence" truly, or the adaptation of the fire of Wisdom to Exoteric
--
truths). Narada makes it plain and is made to say: "The smoke of that fire, which is of excellent glory,
appears in the shape of darkness" (verily so!); "its ashes (are) passion; and goodness is that in
--
proof and evidence of piety only to the profane. For what can Narada mean in teaching that "those
who understand the sacrifice understand the Samana and the Vyana as the principal (offering)"; and
--
missed the true meaning of Narada's words. Exoterically, all this enumeration of "life winds" means,
of course, approximately, that which is surmised in the foot-notes; namely, "The sense appears to be
--
explains Narada's statements on page 276, and shows them referring to exoteric and esoteric methods
and contrasting them. Thus the Samana and the Vyana, though subject to the Prana and the Apana,
--
"creators" of (thinking) man. More than once they are brought into connection with Narada -- another
bundle of apparent incongruities, yet a wealth of philosophical tenets. Narada is the leader of the
Gandharvas, the celestial singers and musicians; esoterically, the reason for it is explained by the fact
--
allegory is plain: their leader, Narada, while refusing to procreate, leads men to become gods.
Moreover, all of these, as stated in the Vedas, are Chhandaja (will-born) or incarnated (in different
--
reborn in every age. Narada, the Rishi, is cursed by Brahma to incessant peripateticism on Earth, i.e.,
to be constantly reborn. He is a rebel against Brahma, and yet has no worse fate than the Jayas -- the

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
greatest Rishis and Yogis -- Narada, surnamed the "Strife-maker."
And he is a Brahmaputra, a son of Brahma, the male. But of him later on. Who the great "Deceiver"

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
But he retained the ego of a servant of God. Such was also the case with Narada, Sanaka, Sanandana
and Sanatkumara.
A devotee: Were Narada and others only Bhaktas, or were they Jnanis also?
The Master: Narada and others had attained the highest Knowledge (Brahmajnana). But still they went
on like the murmuring water of the rivulet, talking and singing the praise of God. This shows that they
--
much. But what then about Narada and others? Yes; Narada, Sukadeva and a few others like them came
down several steps after the attainment of Samadhi, and out of mercy and love they taught mankind.
--
course and instinctively fly up towards their home. Men like Sukadeva, Narada, Jesus and Sankaracharya
are like these birds. Even in their boyhood they became free from all attachment to the things of the
--
attitude and chant loudly the 'name' of the Lord as mentioned in NaradaPancharatra (a work on
devotion).
--
453. How to pray is the question. Let us not pray for things of the world, but pray like saint Narada.
Narada said to Ramachandra, "O Rama, grant that I may be favoured with Bhakti (love, devotion and
self-surrender) for Thy lotus-feet." "Be it so, Narada," said Rama, "but will you not ask for anything
else?" Narada replied, "Lord, may it please Thee to grant that I may not be attracted by Thy Maya, which
fascinates the universe." Ramachandra said once more, "Be it so, Narada, but will you not ask for
anything else?" Narada replied, "No, Lord, that is all I pray for."
454. If you cannot settle whether God has form or not, then pray in this way: "O Lord, I cannot
--
soon as the noise ceases, and the pious sage Narada, overflowing with love, enters the stage with sweet
and soft music and summons Krishna to appear, Krishna finds that he can no longer remain indifferent.
--
ancient sages Sanaka, Sanatana and others were softened by this breeze. The God-intoxicated Narada
obviously got a glimpse of the Divine ocean from a distance; and so, forgetting his own self, he had been
--
810. Narada and other teachers took to Bhakti for the good of the world, even after gaining Knowledge.
811. The Master: Bhakti is the moon, while Jnana is the sun. I have heard that there are oceans in the
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820. For this Kali Yuga, Naradiya-Bhakti, or communion with God by love, devotion and self-surrender as
practised and preached by the Rishi Narada, is enjoined. There is now hardly any time for Karma Yoga,
i.e., for doing the various ritualistic duties laid on man by the scriptures. Don't you see that the wellknown decoction of the medicinal roots known as Dashamula-pachana, is not the remedy for fevers of
--
remains for the work of teaching the world. Sages like Narada and Divine Incarnations like Sri Chaitanya
are examples of this. After a well is dug some throw away all the spades and baskets, but others
--
1086. Once upon a time conceit entered into the heart of Narada and he thought there was no greater
devotee than himself. Reading his heart, the Lord said, " Narada, go to such and such a place, a great
devotee of mine is living there. Cultivate his acquaintance; for he is truly devoted to me." Narada went
there and found an agriculturist who rose early in the morning, pronounced the name of Hari (God) only
--
pronouncing the name of Hari once more. Narada said to himself, "How can this rustic be a lover of
God? I see him busily engaged in worldly duties and he has no signs of a pious man about him." Then
--
not spill even a single drop of it." Narada did as he was told, and on his return the Lord asked him, "Well,
Narada, how many times did you remember me in the course of your walk round the city?" "Not once,
my Lord," said Narada, "and how could I, when I had to watch this cup brimming over with oil?" The
Lord then said, "This one cup of oil did so divert your attention that even you did forget me altogether.
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day Narada, the divine sage, was passing by their hermitage, when one of them asked him, "Are you
coming from Heaven?" Narada replied, "Yes, that is so." The Yogi said, "Do tell me what you saw the
Lord doing in Heaven." Narada replied, "I saw the Lord playing by making camels and elephants pass
through the eye of a needle." At this the Yogi observed, "There is nothing in it to marvel at. Nothing is
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absolutely necessary. Let me tell you a story: Once Vishnu, the Lord of Goloka, cursed Narada, saying
that he would be thrown into hell. At this Nrada, was greatly disturbed in mind; and he prayed to the
--
hell." Narada said all this sincerely and so Vishnu was satisfied with the explanation.
1094. Pride once entered the heart of Arjuna, the beloved friend of Sri Krishna. Arjuna thought that
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The Brahmana: The first is the wretch, Narada.
Arjuna: Why, what has he done?
--
1110. Maya is unknowable. Once Narada besought the Lord of the universe, "Lord, show me that Maya
of Thine which can make the impossible possible." The Lord nodded assent. Subsequently the Lord one
day set out on a travel with Narada. After going some distance, He felt very thirsty and fatigued. So He
sat down and told Narada, " Narada, I feel very thirsty; please get me a little water from somewhere."
Narada at once ran in search of water.
--
her beauty. As soon as Narada went near her, she began to address him in sweet words, and ere long,
both fell in love with each other. N arada then married her and settled down as a householder. In course
--
bereavement, Narada sat down on the bank and began to weep piteously. Just then the Lord appeared
before him, saying, "O Narada, where is the water and why are you weeping?" The sight of the Lord
startled the sage and then he understood everything. He exclaimed, "Lord, my obeisance to Thee and

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Integral Yoga
SRI AUROBINDO: Oh, that is Narada's story of the Tapaswi and the
Bhakta.

the Eternal Wisdom, #unset, #Anonymous, #Various
1) Some say that knowledge is the road that leads towards love; others, that love and knowledge are interdependent. ~ Narada Sutra 18-19
2) Love is an easier method than the others; because it is self-evident and does not depend on other truths and its nature is peace and supreme felicity. ~ id. 58. 60
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21) Who truly travels beyond the Illusion? He who renounces evil associations, who keeps company with lofty spirits; who has no longer the sense of possession; who frequents solitary places; who wrests himself out of slavery to the world, passes beyond the three qualities and abandons all anxiety about his existence; renounces the fruits of works, renounces his works and becomes free from the opposites; who renounces even the Vedas and aids others to travel beyond; he truly travels beyond and helps others to make the voyage. ~ Narada Sutra
22) He who has surmounted the furious waves of visible things, of him it is said "he is a master of the wisdom." He has attained the bank, he stands on firm ground. If thou hast traversed this sea with its abysms, full of waves, full of depths, full of monsters, then wisdom and holiness are thy portion. Thou hast attained to land, thou hast attained to the aim of the universe. ~ Sanyutta Nikaya
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1) Love cannot be used for the fulfilment of desire, for its nature is renunciation. Renunciation is the renunciation of ritual works and worldly affairs. ~ Narada Sutra
2) The insensate enter into the world, seduced by its false splendours. But just as it is easier to get into a net than to escape from it, so is it easier to enter into the world than, having once entered, to renounce it. ~ Ramakrishna
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25) In every way evil company should be abandoned, because it gives occasion to passion, wrath, folly, dissipation, loss of decision, loss of energy. These propensities are at first a bubbling froth, but they become as if oceans. ~ Narada Sutra
26) A man's spiritual gain depends on his ideas and sentiments; it is the product of his heart and not of his works. ~ Ramakrishna
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5) Ten knots of bondage; the illusion of personality; doubt; belief in the efficacy of rites and religious practices; sensuality; ill will; desire of a future life in the world of form; desire of a future life in the world of the formless; pride; unquietness; ignorance. ~ Narada Sutra
6) Ten high virtues: benevolence; spiritual life; intelligence; renunciation; perseverance; energy; patience; truthfulness; love for others; equality of soul. ~ Sangiti Sutta
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2) At all times love is the greatest thing ~ Narada Sutra
3) An atom of love is to be preferred to all that exists between the two horizons. ~ Farid-ud-din attar
--
8) Love is immortal. Man obtaining it becomes perfect, becomes satisfied, becomes immortal. Once it is obtained, he desires nothing, is not afflicted, does not hate, is not diverted, strains no more after anything. ~ Narada Sutra
9) To love long, unweariedly, always makes t-lie weak strong ~ Michelet
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47) Practise love and only love. ~ Narada Sutra
48) O my friends, plant only flowers of love in the garden of hearts. ~ Baha-ullah

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