7. Religion and Philosophy in the Nārada Purāṇa

A good deal of ground concerning religion and philosophy in the Nārada Purāṇa has been covered in the previous two sections. Only a few remaining points will be briefly noted:

Varṇāśramadharma

The Nārada Purāṇa is a staunch supporter of Varṇāśrama dharma. Endorsing the social application of the concept of the Cosmic Man in the Puruṣa Sūkta (RV.X.90) and the insistence on the maintenance of that order in the Mahābhārata^[1], the Nārada Purāṇa repeats the duties of Varṇas (castes) and Āśramas (stages in life) in 1.14, I. (chapters 24-30 also 31-32 and 43). Though the Nārada Purāṇa, waxes so eloquent on the importance of Tantrism in twenty-nine chapters (1.63-91), it warns that even after getting initiated, one should never even mentally transgress one’s Varṇāśramadharma^[2]. The social disintegration described in the ‘predictions’ about the Kali age was a historical reality to Purāṇa writers.^[3] Hence, all Purāṇas insisted on the observance of the Varṇāśramadharma.

The Nārada Purāṇa is, however, aware of the classless stage of society in ancient times. It quotes Mahābhārata Śānti 188.10-20 as the rationale of the division of society into Varṇas as being due to the moral deterioration of the people.^[4] It, however, assures that by observing one’s prescribed duties one becomes a Muni^[5] (sage) and by neglecting them he should be known as a heretic (Pāṣaṇḍa).^[6] These duties need not be elaborated here as the Ācāradharma is detailed in Smṛtis, Mahābhārata Śānti. chs. 189, 192 and 193 and are repeated many times in the Nārada Purāṇa (1.14, I.chs. 24-30,- 31, 32, 43).

Cosmogony:

In cosmogony the Nārada Purāṇa follows the Sāṅkhya Vedānta theories as given in the Mahābhārata Śānti. chapters 182-184. (vide sarga above).

About other points:

The existence and eternal nature of the Jīva^[7] is stated in the Nārada Purāṇa in the words of the Mahābhārata Śānti. 187.1-31. It is by the practice of Yoga that one realizes the nature of the soul, its distinctness from the body, its transmigration due to his Karmas, its non-relation to pleasure and pain.^[8] The teaching of Mokṣadharma, viz., the soul’s difference from the eleven senseorgans (5 organs of actions and 5 cognitive senses + 1 mind), its unrelatedness to actions (Karmas) whether Sāttvic, Rājasic or Tāmasic, the necessity of controlling sense organs and performance of acts disinterestedly (niṣkāmakarma)^[9] is the same (even textually) as that in the Mahābhārata Śānti. 219.2-28, 44-52.

Yoga (Nārada Purāṇa. I.33)

According to the Nārada Purāṇa, Yoga is of two types—Karma Yoga and Jñāna Yoga. A follower of the Karma Yoga worships god Viṣṇu, observes Vratas and listens to Purāṇas. Observance of the five Yamas like non-violence, truth, kindness and renunciation of jealousy are common to both the Yogas.^[10] By both the Yogas, one can realize the identity of the Para and Apara Ātmans.^[12] It is the Māyā which creates diversity in the nature of the soul. An aspirant after Mokṣa should destroy the delusion by means of Yoga.^[11]

The Nārada Purāṇa discusses the eight steps of Yoga (the aṣṭāṅga Yoga). The Nārada Purāṇa follows Patañjali in the treatment of Yoga, though there are minor differences such as addition of Akrodha and Anasūyā (Absence of anger and jealousy) in Yama (the 1st. Yogāṅga) and Haripūjana (specifically of Viṣṇu and not Patañjali’s vague (Īśvara-praṇidhāna) and Sandhyopāsanā in the Niyamas,^[13] (The 2nd aṅga of Yoga). It appears that the 30 Āsanas (physical postures) recommended in the NR 33.12-15 were popular at the time and region of the author of the Nārada Purāṇa

According to the Nārada Purāṇa, breath-control (Prāṇāyāma) may be sabīja or nirbīja (i.e. accompanied or non-accompanieḍ with the mental pronunciation or muttering of the mantra). If so accompanied it is sagarbha and more effective.^[14] Dhyāna (meditation) is perfect concentration on God or chanting Praṇava (OM) while meditating on Nārāyaṇa, as the Praṇava is the combination of the Trinity of gods, viz., Brahmā, Viṣṇu and Rudra—nay, as a matter of fact of the Brahman^[15] itself. Due to contemplation, the Yogī acquires vicāra, vitarka and viveka and gradually attains Nirvāṇa.^[16]

The whole course of Yoga is again succinctly retold later in the dialogue of Keśidhvaja and Khāṇḍīkya in Nārada Purāṇa.I.47. It shows that it is the Vaiṣṇavite Yoga with Vedantic basis.

Bhakti Yoga

The Nārada Purāṇa is eloquent in describing the efficacy and greatness of Bhakti. It is the prime cause and life-giving force of all Siddhis CNP. 1.4.3-4)—a veritable wish-yielding cow (Kāmadhenu). The Parābhakti destroys all sins like a conflagration burning down the forest of sins. A devotee of Viṣṇu attains success in life here and liberation from Saṃsāra hereafter (Nārada Purāṇa I. 1.78-79)—even the worship of Viṣṇu’s devotees leads to the region of Viṣṇu and he who repeats the name of Viṣṇu is honoured by gods (Nārada Purāṇa I. 3.53-56). Such Bhakti is achieved through association with god’s devotees if one has the good luck or merits to his credit (Nārada Purāṇa I. 3.53-56).

The Nārada Purāṇa classifies Bhakti on the basis of guṇas, viz., Sattva, Rajas and Tamas, as follows:

1. Tāmasī-bhakti of a low (adhamā) nature: By this Viṣnu is worshipped in order to destroy others.

2. Tāmasī-bhakti of a middle (madhyamā) type: Dishonest worship of Nārāyaṇa like the love of a lewd woman (svairiṇī) to her husband.

3. Tāmasī-bhakti of the excellent (uttamā) type: A competitive type of Bhakti, when a person jealously competes with others in performance of Bhakti.

4. Rājasī Bhakti—The lowest type (adhamā): Worship of Hari for getting wealth, grains, prosperity.

5. Rājasī Bhakti of the middle (madhyamā): Worship of Viṣṇu for gaining fame and popularity.

6. Rājasī Bhakti of the best type: Worship of Hari for securing salokatā mukti (residence in Hari’s region).

7. Śāttvikī Bhakti— The lowest type: Worship of Hari for destruction of one’s sins.

8. Sāttvikī Bhakti— The middle type: Service to Hari as per his will.

9. Sāttvikī Bhakti— Uttamā: Voluntary service ([Dāya][?] Bhakti) to Viṣṇu to please him.

10. Uttamottamā: The most excellent: the Devotee realises himself to be Viṣṇu and the universe is within him.^[17]

In the next chapter (Nārada Purāṇa 1.16) the Nārada Purāṇa gives another threefold classification depending on the states of the mind.

1. Śraddhā-Bhakti— the devotee realises that the Universe (including himself) is Viṣṇu. Viṣṇu is the cause of everything. He is to be worshipped as per prescribed rules.

2. Samatā-Bhakti— The devotee realizes that Viṣṇu is omnipresent in all beings and nothing is different from him.

3. Śānti Bhakti— The state of mind when the devotee regards friends and foes alike and faces with pleasure whatever comes to him.^[18]

Footnotes and references:

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[1]:

Mahābhārata Śānti. 57.15.

[2]:

Nārada Purāṇa I. 63.114.

[3]:

R. C. Hazra—Puranic Records on Hindu Rites and Customs pp. 193-227.

[4]:

Nārada Purāṇa I. 43.56-63.

[5]:

Ibid., 1.24.30.

[6]:

Ibid., I. Chs. 14, 24-30.

[7]:

Ibid., I. 43.18-49.

[8]:

Ibid., I. 45.78-84.

[9]:

Ibid., I. 45.50-87.

[10]:

Ibid., I. 33.31-36.

[11]:

 Ibid., I.33.37-72.

[12]:

Nārada Purāṇa I.33.57.

[13]:

Ibid., I.33.87.

[14]:

Ibid. I.33.119.

[15]:

Ibid. I.33.153-160.

[16]:

Ibid. I.44.83-105. (A quotation from Mbh. Śānti. 195.1-22)

[17]:

NP. I. 15.138-151.

[18]:

Ibid., I. 16.31-35.