Explicit Advaitic concepts in the Narada Purana

[V Subrahmanian]

In this chapter of the Narada purana we have some interesting details regarding creation, Maaya/Avidya, Trimurtis, etc.

नारदपुराणम्- पूर्वार्धः/अध्यायः ३

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नारद उवाच ।।
कथं ससर्ज ब्रह्मादीनादिदेवः पुरा विभुः ।।
तन्ममाख्याहि सनक सर्वज्ञोऽस्ति यतो भवान् ।। ३-१ ।।

श्रीसनक उवाचा ।।
नारायणोऽक्षरोऽनन्तः सर्वव्यापी निरञ्जनः ।।
तेनेदमखिलं व्याप्तं जगत्स्थावरजङ्गमम् ।। ३-२ ।।

आदिसर्गे महाविष्णुः स्वप्रकाशो जगन्मयः ।।
गुणभेदमधिष्ठाय मूर्त्तित्रिकमवासृजत् ।। ३-३ ।।

Mahavishnu, resorting to the three gunas created three forms.  It is significant that even Vishnu, one among the Trimurti-s, is created along with the other two. 

(There are very similar verses in the Vishnu puranam too.)

सृष्ट्यर्थं तु पुरा देवो दक्षिणाङ्गात्प्रजापतिम् ।।
मध्ये रुद्राख्यमीशानं जगदन्तकरं मुने ।। ३-४ ।।

For the creation function He brought forth Prajapati (Brahmaa) from his right side.  In the middle (of his own body) is Rudra, the dissolving force. 

पालनायास्य जगतो वामाङ्गाद्विष्णुमव्ययम् ।।

For the sustaining function Vishnu issued forth from the left side of Mahavishnu's body. 

This reminds us of a similar method in the Mahabharata where Shiva, from his own body sides created the Trimurtis:

The concept of Turiya Śiva is widely present in the scriptures. A sample of quotations are Mahabharata Anushasanika parva, Ch.45. Here Krishna says about Shiva that from Shiva have Brahma, Vishnu and Rudra have emerged.

महाभारतम्-13-अनुशासनपर्व-045

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योऽसृजद्दक्षिणादङ्गाद्ब्रह्माणं लोकसम्भवम् |

वामपार्श्वात्तथा विष्णुं लोकरक्षार्थमीश्वरः ||१८३||

युगान्ते चैव सम्प्राप्ते रुद्रमीशोऽसृजत्त्प्रभुः ||१८३||

Shiva created Brahma from his right side, from the left side Vishnu and created Rudra from himself.

We see that the Mahabharata and Narada purana are in accordance on this concept of the creation of the Trimurtis. 

Continuing, the Narada Puranam says,

तमादिदेवमजरं केचिदाहुः शिवाभिधम् ।।
केचिद्विष्णुं सदा सत्यं ब्रह्माणं केचिदूचिरे ।। ३-५ ।।

That Primordial eternal Ishwara is called Shiva, Vishnu and Brahmaa by various persons.  This shows that the Primordial Lord is known by all the three names.  

तस्य शक्तिः परा विष्णोर्जगत्कार्यप्रवर्तिनी ।।
भावाभावस्वरुपा सा विद्याविद्येति गीयते ।। ३-६ ।।

The Shakti, power of that Supreme God is the one that engages in the creation of the world. It is existent and non-existent and is both Vidya and Avidya. 

यदा विश्वं महाविष्णोर्भिन्नत्वेन प्रतीयते ।।
तदा ह्यविद्या संसिद्धा भवेद्दुःखस्य साधनम् ।। ३-७ ।।

When the world is seen as distinct from Vishnu, then Avidya is at play and misery results for such a one.

ज्ञातृज्ञेयाद्युपाधिस्ते यदा नश्यति नारद ।।
सर्वैकभावना बुद्धिः सा विद्येत्यभिधीयते ।। ३-८ ।।

O Narada, when the distinctions between the knower, known and knowing (TripuTee) is gond (due to right knowledge), then the vision of Unity - sarva eka bhaavanaa, arises which is called vidya.

एवं माया महाविष्णोर्भिन्ना संसारदायिनी ।।
अभेदबुद्ध्या दृष्टा चेत्संसारक्षयकारिणी ।। ३-९ ।।

Thus when Maya is seen as a distinct, standalone entity apart from Vishnu, then one is in the throes of samsara. On the other hand when Maya is known to be non-different from Maha Vishnu, then liberation results. The point is that Maya does not have an independent existence.

उपाधिभिर्यथाकाशो भिन्नत्वेन प्रतीयते ।।
अविद्योपाधियोगेनतथेदमखिलं जगत् ।। ३-११ ।।

Just as ether/space appears divided owing to the adjuncts (upadhis) so too due to the avidya upadhi this entire world appears divided (sva gata bheda)

The One Shakti of Brahman is given many names such as Uma, Lakshmi, Bharati, Girija, Ambika, Durga, Bhadrakali, Chandi, Maheshwari, Kaumari, Vaishnavi, Vaaraahi, Aindri, Shaambhavi, Braahmi, VidyAvidyA, Maya, Prakriti, ParA - by Maharshis. (Incidentally, in the Sharada temple of Sringeri, during Navaratri, the deity is daily adorned in different forms and names given are many found in the above list.)  

उमेति केचिदाहुस्तां शक्तिं लक्ष्मीं तथा परे ।।
भारतीत्यपरे चैनां गिरिजेत्यम्बिकेति च ।। ३-१३ ।।

दुर्गेति भद्रकालीति चण्डी माहेश्वरीत्यपि ।।
कौमारी वैष्णवी चेति वाराह्येन्द्री च शाम्भवी ।। ३-१४ ।।

ब्राह्मीति विद्याविद्येति मायेति च तथा परे ।।
प्रकृतिश्च परा चेति वदन्ति परमर्षयः ।। ३-१५ ।।

शेषशक्तिः परा विष्णोर्जगत्सर्गादिकारिणी ।।

व्यक्ताव्यक्तस्वरुपेण जगद्व्याप्य व्यवस्थिता ।। ३-१६ ।।    

This Shakti pervades the entire creation as manifest and unmanifest. 

अक्षरो निर्गुणः शुद्धः परिपूर्णः सनातनः ।।
यः परः कालपु(मा)ख्यो योगिध्येयः परात्परः ।। ३-२१ ।।

The Supreme Brahman, Akshara, is Nirguna, Pure, Complete and Ancient, the Supreme Kala Purusha, is the one meditated upon by the Yogins.

परमात्मा परानन्दः सर्वोपाधिविवर्जितः ।
ज्ञानैकवेद्यः परमः सञ्चिदानन्दविग्रहः ।। ३-२२ ।।

The Supreme Aman, Supreme Bliss, is free of all adjuncts (upadhis). He can be known only by direct realization, Embodiment of Sacchidananda.

योऽसौ शुद्धोऽपि परमो ह्यहंकारेण संयुतः ।।

देहीति प्रोच्यते मूढैरहोऽज्ञानविडम्बनम् ।। ३-२३ ।। 

Even though He is Pure and Supreme, when associated with Ahankara, Ego, is termed a jiva by the ignorant ones. (That Brahman alone appears as the jiva due to ego-association is brought out here)

स देवः परमः शुद्धः सत्त्वदिगुणभेदतः ।।
मूर्तित्रयं समापन्नः सृष्टिस्थित्यन्तकारणम् ।। ३-२४ ।।

He alone, the pure, taking the various gunas such as sattva, assumes the Three forms for the functions of creation, sustenance and dissolution.  

योऽसौ ब्रह्मा जगत्कर्ता यन्नाभिकमलोद्भवः ।।
स एवानन्दरुपात्मा तस्मान्नास्त्यपरो मुने ।। ३-२५ ।।

Brahma the creator, who has emerged from the Lotus navel of the Lord, he alone is the Blissful Supreme, beyond which there is none.

नारायणेति कृष्णेति वासुदेवेति यो वदेत् ।।
अहिंसादिपरः शान्तः सोऽपि वन्द्यः सुरोत्तमैः ।। ३-५५ ।।

He who utters the names Narayana, Krishna, Vasudeva....is worshiped by the great gods. 

शिवेति नीलकण्ठेति शङ्करेतिच यः स्मरेत् ।।
सर्वभूतहितो नित्यं सोऽभ्यर्च्यो दिविजैः स्मृतः ।। ३-५६ ।।

He who contemplates the names Shiva, Nilakantha, Shankara..  he is worshiped by the gods. 

गुरुभक्तः शिवध्यानी स्वाश्रमाचारतत्परः ।।
अनसूयुःशुचिर्दक्षो यः सोऽप्यर्च्यःसुरेश्वरैः ।। ३-५७ ।।

ब्राह्यणानां हितकरः श्रध्दावान्वर्णधर्मयोः ।।
वेदवादरतो नित्यं स ज्ञेयः पङ्किपावनः ।। ३-५८ ।।

अभेददर्शी देवेशे नारायणशिवात्मके ।।
स वन्द्यो ब्रह्मण नित्यमस्मदादिषु का कथा ।। ३-५९ ।।

He who looks upon Narayana and Shiva as non-different is ever honoured by Brahmaa, what to talk of us?

अस्मिञ्जातो नरो यस्तु स्वंकर्मक्षपणोद्यतः ।।
नररुपपरिच्छन्नः स हरिर्नात्र संशयः ।। ३-७२ ।।

He who, having born in this Bharata Bhumi, strives to cut off his Karmic bonds, is indeed none other than Hari, hidden in the form of a human.

Thus, we see many Advaita-specific tenets mentioned in this chapter of the Narada Puranam. 

Om Tat Sat