turye dharma-kala-sarge
nara-narayanav rsi
bhutvatmopasamopetam
akarod duscaram tapah

turye — in the fourth of the line; dharma-kala — wife of Dharmaraja; sarge — being born of; nara-narayanau — named Nara and Narayana; rsi — sages; bhutva — becoming; atma-upasama — controlling the senses; upetam — for achievement of; akarot — undertook; duscaram — very strenuous; tapah — penance.

In the fourth incarnation, the Lord became Nara and Narayana, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.

PURPORT
As King Rsabha advised His sons, tapasya, or voluntary acceptance of penance for realization of the Transcendence, is the only duty of the human being; it was so done by the Lord Himself in an exemplary manner to teach us. The Lord is very kind to the forgetful souls. He therefore comes Himself and leaves behind necessary instructions and also sends His good sons as representatives to call all the conditioned souls back to Godhead. Recently, within the memory of everyone, Lord Caitanya also appeared for the same purpose: to show special favor to fallen souls of this age of iron industry. The incarnation of Narayana is worshiped still at Badari-narayana, on the range of the Himalayas.

* Srimad-Bhagavatam 1.3.9

About Nara Narayana:
Nara and Narayana are one of the direct personal forms of the Supreme Lord (Srimad-Bhagavatam, 12.8.35).

NARA I. A hermit of divine power.

1) Birth. Brahma created Dharmadeva from his breast. Truthful and righteous Dharma married ten daughters of Daksa. Several sons were born to Dharma of his ten wives. But foremost among them were Hari, Krsna, Nara and Narayana. Hari and Krsna became great yogins and Nara and Narayana became great hermits of penance. The Nara-Narayanas lived in the holy Asylum of Badarikasrama in the vicinity of the Himalayas for a thousand years performing penance to Brahma. (Devi Bhagavata, Skandha 4).

2) Giving birth to Urvasi. See under Urvasi

3) Keeper of Am rta (Ambrosia). The Devas and the asuras together churned the sea of milk and obtained Ambrosia (the celestial nectar of immortality). Mahavisnu took the guise of a fascinating woman and obtained the Amrta by stealth from the asuras and gave it to the devas. The asuras waged a terrible war with the devas. At that time, at the request of the devas, Nara and Narayana took sides with the devas, and fought against the asuras as a consequence of which the asuras were defeated. In Mahabharata, Adi Parva, Chapter 19, Stanza 31, it is stated that from that day ownwards Indra entrusted the keeping of the celestial Nectar with the hermit named Nara.

4) Dambhodbhava brought under control. See under Dambhodbhava.

5) Confict with Siva. Because he was not invited to the sacrifice by Daksa, Siva got angry and sent his trident against Daksa’s sacrifice. The trident completely destroyed the sacrifice and flew through the air here and there. Then it reached Badaryasrama and hit the breast of Narayana who was sitting engaged in penance. By the force of the utterance of the sound `Hum’, made by Narayana, the trident was ejected from his breast. Finding no accommodation there it flew back to Siva, who getting angry at this rebut approached Nara Narayana with the intention of exterminating them. Nara took a grass from the ground and discharged it at Siva. Instantly the grass became an axe. It flew round Siva to attack him. Siva broke the axe. From that day onwards #Siva got the name `Khandaparasu’ (one who broke the axe). In this story it is said that the trident which had returned from the breast of Narayana heated the hair of Siva to such an extent that they were dried as dry grass. So Siva came to be called `Munjakesa’ (with hair having the colour of dry grass). (M.B. Santi Parva, Chapter 343) .

6) Fight with Prahlada. Once Cyavana the son of Bhrgu went to Nakulesvara tirtha to take his bath in the river Narmada. As soon as he got into the water the serpent called Kekaralohita caught hold of him. Cyavana meditated on Visnu. So the poison of the serpent did not affect him. The huge serpent dragged Cyavana to Patala (the Nether world). But as his poison did not affect the hermit the serpent left the prey and went away. The Naga damsels welcomed him and showed hospitality. Being greeted by the Naga damsels he travelled through Patala and reached the great city of Danavas. The asura chiefs greeted him with respect. Pralhlada met Cyavana, and received him with pleasure.
The hermit said to Prahlada. “I came to bathe in the Mahatirtha and worship Nakulesvara. When I got into the river a serpent caught hold of me and brought me to Patala, and made it possible for me to meet you.”
Hearing these words of Cyavana the King of the asuras said : “Oh good Lord ! which are the holy baths in the earth, the sky and the Patala? Would you be pleased to tell us?” Cyavana replied : “Oh ! powerful and mighty King! The holy baths are Naimisa on the earth, #Puskara on the sky and Cakratirtha in Patala; these are the most important ones.”

The King of the Daityas decided to go to Naimisa and said :-“We must go and bathe in the #Naimisa tirtha. We could visit and worship Visnu with eyes as beautiful as lotus.” Obeying the words of the King, preparations were made instantly and the asuras started from Rasatala for Naimisa.

The mighty host of Daityas and Danavas reached Naimisa and bathed in the tirtha. After that Prahlada went to the forest for hunting. As he was walking thus he saw the river Sarasvati. Near the river there was a Pine tree with very big branches, all of which were covered with arrows, the head of one at the tail of another. #Prahlada saw near the tree two hermits, with matted hair, clad in the hide of black antelope, performing penance. Near them were two perfectly made divine bows named Sarnga and Ajagava and two quivers which would never become empty. Prahlada questioned them without knowing that they were Nara and Narayana. The questioning ended in a contest. The hermit Nara stood up and taking the bow Ajagava began sending showers of arrows at Prahlada. Prahlada checked every one of them. The hermit made his fight more severe. Prahlada also withstood it. At last pushing Nara back Narayana came to the front. The fight between Prahlada and Narayana was fierce. In the end Prahlada fell down, his breast being pierced by the arrow of Narayana.

Prahlada realized that the hermit Narayana was none but Visnu. He praised Narayana (Vamana Purana, Chapter 8)

7) Other information.

(i) On the occasion of the stripping of #Pancali of her clothes at the palace of the Kauravas, Pancali cried, calling Nara and Narayana. (M.B. Sabha Parva, Chapter 68, Stanza 46 ).

(ii) Arjuria and Sri Krsna were the rebirths of Nara and Narayana. (See under Arjuna).

(iii) It is stated in Mahabharata, Sariti Parva, Chapter 334, Stanza 9, that the hermit Nara was one of the four incarnations taken by Mahavisnu in the Manusya yuga (age of man) of the Svayambhuva Manvantara.

(iv) It is mentioned in Padma Purana, Uttara Khanda, Chapter 2, that, of the two viz. Nara and Nirayana, Nara was of fair complexion and Narayana of dark complexion.

(v) It was because of the curse of the hermit Bhrgu that Nara-Narayanas took birth as Arjuna and Krsna in the Dvaparayuga. (Devi Bhagavata, Skandha 4).

(vi) The meaning of the word ‘Nara’ is he who is not damaged. The universal soul named Nara has created water and so water got the name `Naram’. Because he lives in that water which has the name Naram, the universal soul got the name Narayana. (Manusmrti, Chapter 1 Stanza 10 ).

(vii) For the other incarnations of Nara see under Raktaja.

NARAYANA.

1) Birth. Dharma, son of Brahma was Narayana’s father. Dharma married ten daughters of Daksa, and four sons, i.e. Hari, Krsna, Nara and Narayana were born to him of them. Of the four, Nara and Narayana were inseparable sannyasins. In the holy Badarikasrama on the slopes of the Himalayas they did tapas to please Brahma for a thousand years.

2) Narayana’s tapas. The whole world was burnt by the intense tapas of Naranarayanas. Indra was alarmed. Believing that their tapas was for the attainment of Indrahood and fearing his own displacement Indra went to Badarikasrama mounted on Airavata to break their tapas, and told them thus: “Oh ascetics, who shine like the rising sun, I am pleased with your tapas. You may choose any boon you like.”

#Nara Narayana did not even recognise the thunderlike voice of Indra; nor did they answer him. This increased Indra’s alarm, and he decided to disturb them with Maya, productive of fear, desire etc. and thus break their tapas. Indra began threatening them with cruel animals created by him like wild cat, leopard tiger, lion, elephant etc. and also with aberrations created in nature like storm, rain, wild fire etc. But, none of the above affected or moved them in the least.
After all, why should they be moved ? You would threaten only those who are subject to desires, love of comfort, any particular object in life or likes and dislikes. Since Naranarayanas had none of the above,Indra’s attempts to threaten them failed. Thus disappointed he returned to Svargaloka and after thinking for a long time he called Kamadeva to him and spoke as follows:-
“You should go, along with Rati and the spring, to Badarikasrama. Also take with you any number of apsara women you want. You will find Naranarayanas at the asrama performing tapas and will weaken them from their resolution by using your arrows (erotic shafts) and tempt them into erotic .life. I am also deputing #apsara women like #Rambha to help you.”

Kamadeva accordingly started for Badarikasrama accompanied by all the apsara women. When they reached the place spring season had set in there.

Varieties of beetles flew about from flower to flower humming. Trees like the mango and Palasa were thick with flowers. Creepers (Comparable to young women) entwined and embraced trees (lovers), the former carrying puspas (flowers, in the case of young women, coming of age). A fragrant breeze swept the whole region. In this erotic background Kama and Rati, with their five arrows and accompanied by celestial women came to the asrama, and there they began singing and dancing. The erotic flow enchanted the soul of Naranarayanas. Narayanarsi awoke from his tapas and whispered something in the ears of Nara. By now Kamadeva had entered the presence of Naranarayanas accompanied by the reputed beauties of Svarloka like Menaka, Rambha, Tilottama, Sukesini, Manorama, Mahesvari, Puspagandha, Pramadvara, Ghrtaci, Candraprabha, Somaprabha, Vidyiznmala, Ambujaksi and Kancanamala. These beauties were accompanied by 10080 of their beautiful attendants. Naranarayanas were wonder-struck to see this army of Kama. All those great beauties stood before Naranarayanas in salutation. Some of them began to sing, others to dance and yet others to take up the tunes. Narayanarsi could easily divine the reason for the show. He thought to himself thus-

“None but Devendra could have sent all these people here, and his object must be to hinder our tapas. But I shall prove to Indra that all these mean nothing to me. Let Devendra understand that I can create more beautiful ladies than these women of his here and that I am not in the least attracted by any of them here.”

Thinking thus Narayana beat gently on his thigh and immediately arose therefrom an exceptionally beautiful woman. Since that woman, the most beautiful in all the three worlds, was created from the #Uru (thigh) of Narayana she came to be known as #Urvasi. Others were wonder-struck by this new creation. He created some other beauties also, and an equal number of other women to serve them. All of them stood before him in humble salutation.

The celestial women almost fainted with fear. In repentance they begged the munis pardon for their mistake. The muni were kindly disposed towards them. They told them that they (munis ) cherished no animosity towards them, but in fact were pleased with them, and they further asked them (celestial women) to choose their boons. The munis also asked them to take Urvasi to Devaloka as a present from them to Indra. Let the Devas prosper.

Having heard Nara speak like this the celestial women returned in great humility to Devaloka with Urvasi and the other women. (Devi Bhagavata, 4th Skandha).

3) Other information.

(i) Nara and Narayana were two incarnations of Mahavisnu. (Santi Parva, Chapter 384)

(ii) A dark hair of Narayanarsi was born as Krsna and a white one as Balabhadrarama. (Adi Parva, Chapter 196, Verse 32).

(iii) He was a star member in Brahma’s assembly. (Sabha Parva, Chapter 11, verse 52)

(iv) Once he appeared before Mandhata in the guise of Indra. (anti Parva, Chapter 64, Verse 14) .

(v) He once fought with Siva and won. (anti Parva, Chapter 382, Verse I I0)

Nara Narayana Rishi

Nar and Narayan were two brothers who were “Rishis ” as mentioned in Mahabharata. Again Arjuna (Nara-man) and Krishna (Arjuna) is also refered as Nara and Narayana.

The story goes:

” An interesting story is told that once an asura, who had pleased Brahma with his devotion, was granted a boon by the Creator of this universe, “Your life exists in the thousand kavachas (armours) that I have bestowed upon you and because of which none can kill you. But, if any one of your enemies were to remove the kavachas from your body, then you would lose all your powers. I also grant you another boon-one who takes away even one kavacha from you will have to fight you for a hundred years.”

With such powerful boons granted to an asura, it was enough reason for this to go to his head. He began to exercise his powers for both good and evil purposes, as a result of which all came to dread him and gave him the name Sahasrakavacha (a hundred armours). The devas were so disgusted with his behaviour that they decided to approach Lord Vishnu to seek his intervention. On hearing their pleas, Lord Vishnu agreed to help them and descended on earth in the form of two men, named Nara and Narayana.

Now these two men challenged Sahasrakavacha to a battle, which the asura willingly accepted, conscious as he was of his prowess and the hundred kavachas that he wore.

The day of the battle arrived. Nara engaged Sahasrakavacha in the confrontation for a hundred years while Narayana sat down to do penance. After a hundred years, Nara managed to force one kavacha off from the asura’s body by piercing through it and then embarked on penance. Meanwhile, Narayana took up the battle from where Nara had left. Thus alternating with each other, Nara and Narayana continued fighting with the asura, till he was left with only one kavacha upon his body.

Now Sahas-rakavacha realised that he was left with the last kavacha and if that too was ripped off his body, he would die. So, he went and hid himself behind the Sun-god. With Sahasrakavacha having left the field, Nara and Narayana returned to heaven.

After a long time, a son was born to Kunti with the blessings of the Sun-god. The child was named Karna and he was born wearing a single kavacha upon himself. This evidently proved to the shocked people around him that Karna was none other than Sahasrakavacha who had taken rebirth as Karna.

As we all know, in the battle of Mahabharata, Karna supported Duryo-dhana. Lord Indra disguised himself as a poor Brahmin and approached Karna for alms. Karna was a kind-hearted man, so he willingly took out his kavacha to hand over to the poor Brahmin. With the last kavacha off, Karna went to the battlefield and was killed by an arrow directed at him by Arjuna, who rode his chariot with Lord Krishna driving it. Arjuna and Krishna were Narayana and Nara respectively, in earlier life and were responsible for killing Karna.

Thus, as promised by Brahma, Sahasrakavacha lived so long as he wore the kavachas. ”

Nara Narayana Rishi

1

Nar and Narayan were two brothers who were “Rishis ” as mentioned in Mahabharat. Again Arjun(Nar-man) and Krishna(Arjun) is also refered as Nara and Narayana.

The story goes:

” An interesting story is told that once an asura, who had pleased Brahma with his devotion, was granted a boon by the Creator of this universe, “Your life exists in the thousand kavachas (armours) that I have bestowed upon you and because of which none can kill you. But, if any one of your enemies were to remove the kavachas from your body, then you would lose all your powers. I also grant you another boon-one who takes away even one kavacha from you will have to fight you for a hundred years.”

With such powerful boons granted to an asura, it was enough reason for this to go to his head. He began to exercise his powers for both good and evil purposes, as a result of which all came to dread him and gave him the name Sahasrakavacha (a hundred armours). The devas were so disgusted with his behaviour that they decided to approach Lord Vishnu to seek his intervention. On hearing their pleas, Lord Vishnu agreed to help them and descended on earth in the form of two men, named Nara and Narayana.

Now these two men challenged Sahasrakavacha to a battle, which the asura willingly accepted, conscious as he was of his prowess and the hundred kavachas that he wore.

The day of the battle arrived. Nara engaged Sahasrakavacha in the confrontation for a hundred years while Narayana sat down to do penance. After a hundred years, Nara managed to force one kavacha off from the asura’s body by piercing through it and then embarked on penance. Meanwhile, Narayana took up the battle from where Nara had left. Thus alternating with each other, Nara and Narayana continued fighting with the asura, till he was left with only one kavacha upon his body.

Now Sahas-rakavacha realised that he was left with the last kavacha and if that too was ripped off his body, he would die. So, he went and hid himself behind the Sun-god. With Sahasrakavacha having left the field, Nara and Narayana returned to heaven.

After a long time, a son was born to Kunti with the blessings of the Sun-god. The child was named Karna and he was born wearing a single kavacha upon himself. This evidently proved to the shocked people around him that Karna was none other than Sahasrakavacha who had taken rebirth as Karna.

As we all know, in the battle of Mahabharata, Karna supported Duryo-dhana. Lord Indra disguised himself as a poor Brahmin and approached Karna for alms. Karna was a kind-hearted man, so he willingly took out his kavacha to hand over to the poor Brahmin. With the last kavacha off, Karna went to the battlefield and was killed by an arrow directed at him by Arjuna, who rode his chariot with Lord Krishna driving it. Arjuna and Krishna were Narayana and Nara respectively, in earlier life and were responsible for killing Karna.

Thus, as promised by Brahma, Sahasrakavacha lived so long as he wore the kavachas. ”

2

Thank you for the story. I heard another one, maybe the same with more

detail, where a king advances with his invincible army to the Himalayas, and

comes before NN Rishi. They tell him he cannot go farther, and he laughs,

then Narayan takes a blade of grass, and it flies toward them, cuts down all

their weapons, and the king surrenders unto him, something like that, but I

heard it maybe 20 years ago. I will try to find out.

3

Nara-Narayana

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For the 16th-century ruler of the Kamata Kingdom, see Nara Narayan.

Nara-Narayana (Sanskrit: नर-नारायण; nara-nārāyaṇa) is a Hindu deity pair. Nara-Narayana is the twin-brother incarnation of the god Vishnu on earth, working for the preservation of dharma or righteousness. In the concept of Nara-Narayana, the human soul Nara is the eternal companion of the Divine Narayana.

The Hindu epic Mahabharata identifies the god Krishna (an avatar of Vishnu) with Narayana and Arjuna – the chief hero of the epic – with Nara. The legend of Nara-Narayana is also told in the scripture Bhagavata Purana. Hindus believe that the pair dwells at Badrinath, where their most important temple stands.

The Nara-Narayana pair is frequently worshipped in temples of the Swaminarayan Faith. The followers of the sect believe that their founder Swaminarayan is an incarnation of Narayana.

Contents  [hide]

• 1 Etymology
• 2 Depiction
• 3 Legends
  • 1 Birth of Urvashi
• 4 Badrinath
• 5 Mahabharata
• 6 Swaminarayan sect
• 7 See also
• 8 Notes
• 9 References
• 10 External links

Etymology[edit]

Narayana on the left and Nara on the right, Deogarh, Uttar Pradesh, ca. 5th century AD

The name “Nara-Narayana” can be broken into two Sanskrit terms, nara and Narayana. Nara means human, and Narayana refers to the deity of the name.

Monier-Williams dictionary says Nara is “the primeval Man or eternal Spirit pervading the universe (always associated with Narayana, “son of the primeval man”; both are considered either as gods or sages and accordingly called देवौ, ऋषी, तापसौ. In epic poetry, they are the sons of Dharma by Murti or Ahimsa and emanations of Vishnu, Arjuna being identified with Nara, and Krishna with Narayana.- Mahabharata, Harivamsa and Purana“.[1] Narayana is Vishnu while Nara is Shesha

Depiction[edit]

Nara-Narayana are depicted jointly or separately in images. When depicted separately, Nara is portrayed with two hands and wearing deer skin while Narayana is shown on the right in the usual form of Vishnu.

Sometimes, both of them are depicted identical to each other. They are depicted four-armed holding a mace, a discus, a conch and a lotus, resembling Vishnu.

Legends[edit]

Krishna, Arjuna at Kurukshetra. Krishna gives the discourse of the Bhagavad Gita. 18-19th century painting. Freer Sackler Gallery.

Arjuna and Krishna are often referred to as Nara-Narayana in the Mahabharata and are considered part incarnations of Nara and Narayana respectively, according to the Bhagavata Purana.[2]

In a previous life, the duo were born as the sages Nara and Narayana, and who performed great penances at the holy spot of Badrinath. Nara and Narayana were the Fifth Avatar of Lord Vishnu. The twins were sons of Dharma, the son of Brahma and his wife Murti (Daughter Of Daksha) or Ahimsa.[3] They live at Badrika performing severe austerities and meditation for the welfare of the world. These two inseparable sages took avatars on earth for the welfare of mankind .Legend has it that once Lord Shiva tried to bring the fame of Nara and Narayana before the entire world. To do that, he hurled his own potent weapon Paashupathastra at the meditating rishis. The power of their meditation was so intense that the astra lost its power before them. Lord Shiva stated that this happened since the duo were jnanis of the first order constantly in the state of Nirvikalpa Samadhi.

Birth of Urvashi[edit]

The Bhagavata Purana tells the story of the birth of Urvashi from the sages Nara-Narayana.[4] Once, sages Nara-Narayana were meditating in the holy shrine of Badrinath situated in the Himalayas. Their penances and austerities alarmed the gods, so Indra, the King of Devas, sent Kamadeva, Vasanta (spring) and apsaras (nymphs) to inspire them with passion and disturb their devotions. The sage Narayana took a flower and placed it on his thigh. Immediately there sprung from it a beautiful nymph whose charms far excelled those of the celestial nymphs, and made them return to heaven filled with shame and vexation. Narayana sent this nymph to Indra with them, and from her having been produced from the thigh (uru in Sanskrit) of the sage, she was called Urvashi.[5][6]

Badrinath[edit]

Badrinath temple

According to the Bhagavata purana, “There in Badrikashram (Badrinath) the Personality of Godhead (Vishnu), in his incarnation as the sages Nara and Narayana, had been undergoing great penance since time immemorial for the welfare of all living entities.” (3.4.22)

In Badrinath Temple‘s sanctorium, to the far right side of the stone image of Badri-Vishala (or Badri-Narayana), are the images of Nara and Narayana. Also, the Nara and Narayana peaks tower over Badrinath.

Mahabharata[edit]

Narayana (left) with Nara, both of them are depicted identical to each other, holding a mace, a discus, a conch and a lotus.

According to Bhandarkar, the gods Nara-Narayana must be very famous at the time of the composition of the Mahabharata, since in the opening stanzas of different books obeisance is made to these two gods. In Vanaparvan (12. 46, 47), Krishna says to Arjuna,”O invincible one, you are Nara and I am Hari Narayana, and we, the sages Nara-Narayana, have come to this world at the proper time..” In the same Parva, chapter 30 (verse 1); Shiva says to Arjuna “In former birth you were Nara and with Narayana as your companion, performed austerities for thousands of years at Badari”.[7]

Swaminarayan sect[edit]

In the Swaminarayan sect, Nara and Narayana, called as Nara-Narayana Deva. They are believed to reside at Badrikashram and to be the prime controllers of the destiny of all beings, depending on their karma. Nara-Narayana Deva are believed to have manifested at Narayana Ghat on the banks of river Sabarmati at Ahmedabad. Therefore their images were installed by Swaminarayan at the first Swaminarayan temple, Shri Swaminarayan Mandir, Ahmedabad (India).

It was events that took place at Badarikashram, the abode of Nara Narayana, that led to the incarnation of Swaminarayan. It is believed that Narayana took birth as Swaminarayan due to a curse of sage Durvasa which he accepted at his own will. The curse led to Narayana taking the form of an avatar on Earth to destroy evil and establish ekantik-dharma, religion based on morality, knowledge, detachment and devotion.[8] Important Hindu scriptures such as the Bhagavad Gita and Bhagavata Purana confirm that Narayana descends in human form to destroy evil, in the form of Swaminarayan. The Visvaksena Samhita, 11th part of the Brahma Purana, as well as the Skanda Purana give a direct reference to Narayana taking birth in the form of Swaminarayan

See also[edit]

• Vishnu
• Narayana

Notes[edit]

1. Jump up 
^[1][2]
2. Jump up 
^Vijnanananda 2004, p. 250
3. Jump up 
^According to Vamana Purana, Chapter 6 – Bhandarkar p.46
4. Jump up 
^The Goddess in India: The Five Faces of the Eternal Feminine By Devdutt Pattanaik, Published 2000,Inner Traditions / Bear & Company, 176 pages, ISBN 0-89281-807-766
5. Jump up 
^Tales from the Puranas By Mahesh Sharma, pp.60-62, Diamond Pocket Books (P) Ltd.,ISBN 81-288-1040-5
6. Jump up 
^Vijnanananda 2004, pp. 267–272
7. Jump up 
^Bhandarkar 1995, p. 46
8. Jump up 
^“History of Incarnation of Lord Shree Swaminarayan”.

References[edit]

• Bhandarkar, Ramkrishna Gopal(1995). Vaisnavism Saivism and Minor Religious Systems. Asian Educational Services. p. 238. ISBN81-206-0122-X.
• Vijnanananda, Swami(2004). The Sri Mad Devi Bhagavatam: Books One Through Twelve Part 1. Kessinger Publishing. p. 624. ISBN0-7661-8167-7.
• Swaminarayan Temple Cardiff – Murtis – NarNarayan Dev

External links

4

Hinduism : what is the connection between Nara and Narayana Rishis at Badhrik ashram and Krishna and Arjuna?

Update : @Nitai Gaura : so when Bhagavan Krishna is speaking the Gita ..he is actually Narayana Rishi and Arjuna is Nara Rishi ? then actaully Krishna never descends as his original form does he? it was Narayana rishi as Krishna and Arjuna as Nara rishi ..so when Narayana rishi as Krishna shows Arjuna the Virat roop and then the Narayana roop ..then he shows His original form as Krishna ..so this means Krishna would come as Krishna only once in the Mahabharatha that is when Narayana Rishi shows it ..???

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Best Answer

• CHAITANYAanswered 4 years ago

tav imau vai bhagavato

harer amsav ihagatau

bhara-vyayaya ca bhuvah

krsnau yadu-kurudvahau

TRANSLATION

That Nara-Narayana Rsi, who is a partial expansion of Krsna, has now appeared in the dynasties of Yadu and Kuru, in the forms of Krsna and Arjuna respectively, to mitigate the burden of the world.

PURPORT

Narayana is the Supreme Personality of Godhead, and Nara is a part of the Supreme Personality of Godhead, Narayana. Thus the energy and the energetic together are the Supreme Personality of Godhead. Maitreya informed Vidura that Nara, the portion of Narayana, had appeared in the family of the Kurus and that Narayana, the plenary expansion of Krsna, had come as Krsna, the Supreme Personality of Godhead, with the purpose of delivering suffering humanity from the pangs of material burdens. In other words, Narayana Rsi was now present in the world in the forms of Krsna and Arjuna.

http://vedabase.net/sb/4/1/59/en2

Please chant HARE KRISHNA and be Happy

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Aparna M @ divyaanswered 4 years ago 
i find good answers from the great people.
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Brahmandaanswered 4 years ago 
There was a demon who got a boon from brahma that he can be killed ony by a person who fights him and does meditation at the same time and go on like this for a thousand years. So God Vishnu was born as twins called Nara and Narayana. Since they were identical twins they could alternate and finally the demon was killed. They settled in Badrikasram for penance.
• It is the same Nara and Narayan who were born as Krishna and arjuna.krihna being Narayana and Arjuna as Nara. This is why the lord tells Arjuna both of us were born earlier also .I know all the births. The same pair again born as sri Rama krishna and Vivekannda. Rama krishna was Gadhadhra the vishnu with his name and Vivekananda was named Narendra or best of human beings. Nara was searching Narayana and finally finds him.
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Anujanswered 4 years ago 
Nara-Narayana is a Hindu deity pair. Nara-Narayana is the twin-brother incarnation of the preserver-god Vishnu on earth, working for the preservation of dharma or righteousness. In the concept of Nara-Narayana, the human soul or Arjun as Nara is the eternal companion of the Divine Narayana.
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• Connection between Nara and Narayana Rishis and Krishna and Arjuna:
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• The Mahabharata identifies god Krishna with Narayana and Arjuna – with Nara. The legend of Nara-Narayana is also told in the scripture Bhagavata Purana. Hindus believe that the pair dwells at Badrinath, where their most important temple stands.
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• The gods Nara-Narayana must be very famous at the time of the composition of the Mahabharata, since in the opening stanzas of different books obeisance is made to these two gods. In Vanaparvan (12. 46, 47), Krishna says to Arjuna,”O invincible one, you are Nara and I am Hari Narayana, and we, the sages Nara-Narayana, have come to this world at proper time..” In the same Parva, chapter 30 (verse 1),
• Shiva says to Arjuna “In former birth you were Nara and with Narayana as your companion, performed austerities for thousands of years at Badari”.
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• Connection between Nara and Narayana Rishis at Badhrik ashram:
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• In a previous life, the duo were born as the sages Nara and Narayana, and who performed great penances at the holy spot of Badrinath. Nara and Narayana were the Fifth Avatar of Lord Vishnu. The twins were sons of Dharma, the son of Brahma and his wife Murti (Daughter Of Daksha) or Ahimsa.(According to Vamana Purana, Chapter 6 – Bhandarkar p.46)
• They live at Badrika performing severe austerities and meditation for the welfare of the world. These two inseparable sages took avatars on earth for the welfare of mankind and to punish the wicked ones. The sages defeated a demon called Sahasrakavacha (“one with a thousand armours”).
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• Legend has it that once Lord Shiva tried to bring the fame of Nara and Narayana before the entire world. To do that, he hurled his own potent weapon Paashupathastra at the meditating rishis. The power of their meditation was so intense that the astra lost it’s power before them. Lord Shiva stated that this happened since the duo were jnanis of the first order constantly in the state of Nirvikalpa Samadhi.
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• According to the Bhagavata purana, “There in Badrikashram (Badrinath) the Personality of Godhead (Vishnu), in his incarnation as the sages Nara and Narayana, had been undergoing great penance since time immemorial for the welfare of all living entities.” (3.4.22).
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Today,The Nara-Narayana pair is frequently worshipped in temples of the Swaminarayan Faith. The followers of the sect believe that their founder Swaminarayan is an incarnation of Narayana.

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I am not sure if anyone is aware of this story from Shrimad Bhagavata Purana. It is the story of Nara-Naryana and Sahasrakavacha. Nara-Narayana were two twin rishis who were an amsa of Lord Vishnu, and Sahasrakavacha was a demonic King who wreaked havoc in the three worlds. To kill this demon, Lord Vishnu took birth as Nara and Narayana, but since they were not able to kill Sahasrakavacha in that yuga, they took birth again to kill him in another yuga. Nara-Narayana were born as Krishna-Arjuna and Sahasrakavacha was born as Karna.

This is why Krishna and Arjuna have a close relationship. They are actually two different amsas of the same Lord. It is said that if one prays to Nara Narayana, they are blessed with victory and prosperity throughout their life.

THE LEGEND OF KRISHNA: NARA & NARAYANA

The legend of Krishna and Arjuna start way before the Mahabharata. It has been said that the duo were the reincarnation of Nara-Narayana. Nara and Narayana were two inseparable sages who were considered to be a part avataara of Vishnu. They were twins born to Dharma (son of Brahma) and Murti (Daughter of Daksha). They took avataras on earth for the welfare of mankind. The sages defeated a demon called Sahasrakavacha (Demon with a thousand armors). By the way it was Sahasrakavacha was reborn as Karna in the Mahabharata Era.

Let’s get into the story of the Demon Sahasrakavacha for minute for I know how confusing it can get. Karna, in his previous birth was known as King Dambhodabhava who by his misdeeds ended up being called a demon. Demons as usual will always want invincibility which they knew was not possible. So they end up asking for all the impossible, which at any cost will have a loop hole that will pave the way to their destruction. So was the case with Sahasrakavacha. He meditated for years and paid austerities to Lord Surya and asked for boon as thus: that he should naturally have thousand armors attached to his body. To kill him one would have to meditate for 1,000 years and fight with him for yet another 1,000 years, by which he would lose just an armor at a time. Thus, he would have to lose all his armors before he could be killed. In any case there was also a clause that stated that if anyone breaks an armor he or she would die, so once Nara had to be brought back to life by Narayana.

Around the same time yet another demon was creating havoc all over the world in the name of Hiranyakasypu. To destroy that demon as we all know Lord took the avataara of Narasimha. After killing Hiranyakashipu Lord Narasimha’s head took the form of Narayana and the body took the form of Nara as a greater plan of vanquishing the thousand armored Demon Sahasrakavacha.

Nara and Narayana took turns for fighting and meditating; while one mediated the other fought the duel with the Demon, thus destroyed all, but one armor. The Demon knew his end was near and he pleaded to the Surya for help, who intervened and helped him. Lord Surya had promised Sahasrakavacha protection and refused to hand him over to Nara and Narayana. At this time, there was Pralaya on Earth due to the change of the Yuga because of which the Demon escapes death. But by his yogic power the all pervading Lord Narayana had declared that he would incarnate as Krishna and the Demon was to be destroyed by Nara in the Dwapara Yuga who would be born as Arjuna, and the wicked Dambhodabhava alias Sahasrakavacha as Karna. In Dwapar Yuga, an “amsa” of Lord Surya and Dambhodabhava was reborn as Karna with Kavacha. It is probably why Karna was said to have had a split personality.

http://vipasana-vidushika.blogspot.com/2013/04/the-legend-of-krishna-nara-narayana.html

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Sacred Texts  Hinduism  Mahabharata  Index  Previous  Next

SECTION CCCXXXV

“Yudhishthira said, ‘If a man be a house-holder or a Brahmacharin, a forest-recluse or a mendicant, and if he desires to achieve success, what deity should he adore? How can he certainly acquire heaven and attain that which is of the highest benefit (viz., Emancipation)? According to what ordinances should he perform the homa in honour of the gods and the Pitris? What is the region to which one goes when one becomes emancipated? What is the essence of Emancipation? What should one do so that one, having attained to heaven, would not have to fall down thence? Who is the deity of the deities? And who is the Pitri of the Pitris? Who is he that is superior to him, who is the deity of the deities and the Pitri of the Pitris? Tell me all this, O Grandsire!’

“Bhishma said, O thou that art well acquainted with the art of questioning, this question that thou hast asked me, O sinless one, is one that touches a deep mystery. One cannot answer it with the aid of the science of argumentation, even if one were to strive for a hundred years. Without the grace of Narayana, O king, or an accession of

1. 115

high knowledge, this question of thine is incapable of being answered. Connected though this topic be with a deep mystery, I shall yet, O slayer of foes, expound it to thee! 1 In this connection is cited the old history of the discourse between Narada and the Rishi Narayana. I heard it from my sire that in the Krita age, O monarch, during the epoch of the Self-born Manu, the eternal Narayana, the Soul of the universe, took birth as the son of Dharma in a quadruple form, viz., as Nara, Narayana, Hari, and the Self-create Krishna. 2 Amongst them all, Narayana and Nara underwent the severest austerities by repairing to the Himalayan retreat known by the name of Vadari, by riding on their golden ears. Each of those cars was furnished with eight wheels, and made up of the five primal elements, and looked exceedingly beautiful. 3 Those original regents of the world who had taken birth as the sons of Dharma, became exceedingly emaciated in person in consequence of the austerities they had undergone. Indeed, for those austerities and for their energy, the very deities were unable to look at them. Only that deity with whom they were propitiated could behold them. Without doubt, with his heart devoted to them, and impelled by a longing desire to be-hold them, Narada dropped down on Gandhamadana from a summit of the high mountains of Meru and wandered over all the world. Possessed of great speed, he at last repaired to that spot whereon was situated the retreat of Vadari. Impelled by curiosity he entered that retreat at the hour of Nara’s and Narayana’s, performing their daily rites. He said unto himself.–This is truly the retreat of that Being in whom are established all the worlds including the deities, the Asuras, the Gandharvas, the Kinnaras, and the great snakes! There was only one form of this great Being before. That form took birth in four shapes for the expansion of the race of Dharma which have been reared by that deity. How wonderful it is that Dharma has thus been honoured by these four great deities viz., Nara, Narayana, and Hari and Krishna! In this spot Krishna and Hari dwelt formerly. The other two, however, viz., Nara and Narayana, are now dwelling here engaged in penances for the object of enhancing their merit. These two are the highest refuge of the universe. What can be the nature of the daily rites these two perform? They are the sires of all creatures, and the illustrious deities of all beings. Endued with high intelligence, what is that deity whom these two worship?

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“Narada said, In the Vedas and the Puranas, in the Angas and the subsidiary Angas thou art sung with reverence, thou art unborn and eternal. Thou art the Creator. Thou art the mother of the universe. Thou art the embodiment of Immortality and thou art the foremost of all things. The Past and the Future, indeed, the entire universe has been established on thee! The four modes of life, O lord, having the domestic for their first, ceaselessly sacrifice to thee that art of diverse forms. Thou art the father and the mother and the eternal preceptor of the universe. We know not who is that deity or that Pitri unto whom thou art sacrificing to-day!

“The holy one said, This topic is one about which nothing should be said. It is an ancient mystery. Thy devotion to me is very great. Hence, O regenerate one, I shall discourse to thee on it agreeably to the truth. That which is minute, which is inconceivable, unmanifest, immobile, durable, destitute of all connection with the senses and the objects of the senses, that which is dissociated from the (five) elements–that is called the in-dwelling Soul of all existent creatures. That is known by the name of Kshetrajna. Transcending the three attributes of Sattwa, Rajas, and Tamas, that is regarded as Purusha in the scriptures. From Him hath followed the unmanifest, O foremost of regenerate ones, possessed of the three attributes of Sattwa, Rajas, and Tamas. Though really unmanifest, she is called indestructible Prakriti and dwell in all manifest forms. Know that She is the source whence we two have sprung. That all-pervading Soul, which is made up of all existent and non-existent things, is adored by us. Even He is what we worship in all those rites that we perform in honour of the deities and the Pitris. There is no higher deity or Pitri than He. O regenerate one, He should be known as our Soul. It is him that we worship. This course of duties followed by men has, O regenerate one, been promulgated by Him. It is His ordinance that we should duly perform all the rites laid down in respect of the deities and the Pitris. Brahman, Sthanu, Manu, Daksha, Bhrigu, Dharma, Yama, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, Vasishtha, Parameshthi, Vivaswat, Shoma, he that has been called Karddama, Krodha, Avak, and Krita,–these one and twenty persons, called Prajapatis, were first born. All of them obeyed the eternal law of the Supreme God Observing all

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the rites, in detail, that were ordained in honour of the deities and the Pitris, all those foremost of regenerate persons acquired all those objects which they sought. The incorporeal denizens of Heaven itself bow to that Supreme deity and through His grace they attain to those fruits and that end which He ordains for them. This is the settled conclusion of the scriptures that these persons freed from these seven and ten attributes, (viz., the five senses of knowledge, the five senses of action, the five vital breaths, and mind and understanding), who have cast off all acts, and are divested of the five and ten elements which constitute the gross body, are said to be Emancipate. That which the Emancipate attain to as their ultimate end is called by the name of Kshetrajna. He is regarded (in the scriptures) as both possessed of and free from all the attributes. He can be apprehended by Knowledge alone. We two have sprung from Him. Knowing him in that way, we adore that eternal Soul of all things. The Vedas and all the modes of life, though characterised by divergences of opinion, all worship Him with devotion. It is He who, speedily moved to grace, confers on them high ends fraught with felicity. Those persons in this world who, filled with His spirit, become fully and conclusively devoted to Him, attain to ends that are much higher, for they succeed in entering Him and becoming merged in his Self. I have now, O Narada, discoursed to thee on what is high mystery moved by the love I bear to thee for thy devotion to me. Indeed, in consequence of that devotion which thou professest towards me, thou hast succeeded in listening to this my discourse!”

Footnotes

115:1 What Bhishma says here is that without faith this subject is incapable of being understood.

115:2 This is a triplet. The last word of the third line, viz., Swayambhuvah refers to Krishnah, but it has no special meaning. It is an adjective used more for the sake of measure than for anything else.

115:3 The golden cars referred to here are the fleshly bodies of the two deities. The body is called the car because like the car, it is propelled by some force other than the Soul which owns it for a time, the Soul being inactive. It is regarded as golden because every one becomes attached to it as something very valuable. The eight wheels are Avidya and the rest.

Next: Section CCCXXXVI

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Nara Narayana are two ancient Rishis who are considered to be the twin incarnations of Lord Vishnu. It is said in the Bhagavad Purana that they were the sons of Dharma and Ahimsa. The name Nara Narayana is also sometimes applied to Arjuna and Krishna in the Mahabharata. The stories of Nara Narayana are found in the Bhagavad Purana and the Vamana Purana. Symbolically, Nara, human, and Narayana, the Supreme Being, are always in a divine union. Only few lucky souls realize it.

Legend has it that Nara and Narayana, the two sages, were undergoing penances and austerities (Tapas) at Badrinath in the Himalayas. Demons (Asuras) and Devas (Demigods) wanted to know what Nara and Narayana were seeking.

Asuras according to their innate character thought the two Saints were seeking power. Demons send an army to fight them but the two saints refused to fight. Due to the powerful Tapas conducted by them the grass around the two rishis protected them and those demons that tried to attack them were burned down.

Indra, the king of the Devas, according to his innate character thought that the two wanted to overthrow him and rule over the heaven. So he sent Apsaras (nymphs) to disturb the two saints with sexual passion. Seeing the Apsaras, Narayana placed a flower in his thigh and immediately sprung from it a voluptuous nymph whose charms far excelled those nymphs sent by Indra. Since this beautiful nymph came out of the thigh she was called Urvashi.

Finally, Nara and Narayana revealed that there Tapas was to seek the ultimate goal of Moksha and they were not after power and pleasure which are temporary.

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