Nara-Narayana : “expresses the relation of God in man to man in God” [SABCL: 13:11] A legend about their incarnations as Sri Krishna & Arjūna goes thus: To break their intense tapasyā to please Brahma at Budaricāshram (q.v.), Indra sent his Apsarās to get the two to marry them. When he was going to curse them but Nara pacified him, Nārāyaṇa told them, “In the 28th Dwāpara Yuga I will incarnate on earth as Krishna in the Yadu dynasty & marry all of you.”
... deficiencies which result in exhaustion & roga. The Brahmadarshan fluctuates between the Krishna, Krishna Narayana, Narayana, Nara Narayana, Nara in Saguna Brahman & mere Saguna bhavas. The two former predominate in children, the young & the beautiful, the Narayana & Nara Narayana in others; the Nara & mere Saguna are survivals from former states of perception. The Nara comes whenever the mind concentrates... first chatusthaya was touched with the external asamata, ashanti & even momentary duhkha. The Brahmadarshan wavers between the Anandamaya Purusha, Nara in the Anandamaya Saguna & the generalised Nara-Narayana. The sense of universal beauty has been successfully interrupted & denied in the Indriya, the face being as usual the fortress of the Asundara. There is also a continual driving down of the thought ...
... the Godhead, it is the Avatara. The Vaishnava form of Vedantism which has laid most stress upon this conception expresses the relation of God in man to man in God by the double figure of Nara-Narayana, associated historically with the origin of a religious school very similar in its doctrines to the teaching of the Gita. Nara is the human soul which, eternal companion of the Divine, finds itself ...
... destroy the dark agents who cause the decline of the Dharma, the identity with the golden Purusha chanted triumphantly by the Upanishad in the assertion of so’hamsmi , the Puranic relationship of Nara-Narayana, or the two famous birds dwelling on the same tree as we see them in the ancient Shrutis, or else the vivid parable of Kutsa-Indra so convincingly presented by the Vedic Rishi showing the onene ...
... Hamlet, 145; not Thor but Freya, 145 Essays on the Gita, 283, 404, 448, 463ff; Gita's place in India's scriptural literature, 464; presenting the essential message, 464; Arjuna-Krishna, Nara-Narayana, 464; existential situation, 464; three arches, works-knowledge-love, 464; wide range of comprehension, 465; central argument, 465; the idea of sacrifice, 466; Krishna as friend and avatar, 466; ...
... necessary to the complete Christhood; or to use an Indian form of thought, the divine Narayana 162 of whom the universe is only one ray is revealed and fulfilled in man; the complete man is Nara-Narayana' 163 and in that completeness he symbolises the supreme mystery of existence. 164 Thus, in Sri Aurobindo's view, too, the object of yoga is not merely to attain individual liberation ...
... elements are necessary to the complete Christhood; or to use an Indian form of thought, the divine Narayana of whom the universe is only one ray is revealed and fulfilled in man; the complete man is Nara-Narayana and in that completeness he symbolises the supreme mystery of existence. Therefore renunciation must be for us merely an instrument and not an object; nor can it be the only or the chief instrument ...
... that all will be unforgettably the One and every Person or Purusha will be to him the One in many forms or rather in many aspects and poises, Brahman acting upon Brahman, one Page 366 Nara-Narayana 3 everywhere. In that larger play of the Divine the joy of the relations of divine love also is possible without the lapse into the ego-sense,—just as the supreme state of human love likewise ...
... s major prose works; and, undoubtedly, it is both preparation and corroboration for The Life Divine. And the sweep of its comprehension, the resilience of its argument, the brilliance of its Nara-Narayana portraiture and the steady flow and sustained glow of its language secure for the work a place of special honour among the great Commentaries on the world's greatest poem of spiritual philosophy ...
... field clear for the influx of a dynamic, militant, conquering spirituality, the twin-force of Brahminhood and Kshatriyahood, 8 to lead India and the world towards the integral self-fulfilment of Nara-Narayana, the Divine Being in man. We shall now follow the subsequent political movement in the country, and study what constituted Sri Aurobindo's contribution to it. 8. Political freedom ...
... lay stress upon the oneness of humanity with God. Nara and Narayana are the eternal couple, who, though they are two, are one, eternally different, eternally the same. Narayana, say the scholiasts, is he who dwells in the waters, but I rather think it means he who is the essence and sum of all humanity. Wherever there is a man, there there is Narayana; for the two cannot be separated. I think sometimes ...
... is what has to occur. Each one then becomes real-ideally his amsha , his part, a Vibhuti possessing correspondingly the aspect of him who is of infinite Quality, ananta guni ; one Narayana is then present in every Nara. These divine souls indeed will be the denizens of the divine creation that is to come on the earth. When such is the state, then in it all distances between the Guru and the ...
... and adore and whom we pursue and seize through the Ages. Then, descending a step farther, avataran, He is known to Himself not only as the universal Lord of the Lila, but as the individual, Narayana concealed in Nara, playing through him, different from him, one with him. Many Adwaitins of the Kaliyuga insist that God is a myth and only the Sad Atman is a reality, just as many Buddhists deny the Sad Atman ...
... 12. × A name of Vishnu, who, as the God in man, lives constantly associated in a dual unity with Nara, the human being. × The universal man. ... infinite Identity, the multitudinous Unity, Page 17 the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, 6 the viśvamānava 7 as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine? "That which is ...
... on like that, raving and weeping. And then suddenly he folded his palms together and began addressing me as if I were some divine being. "I know who you are, My Lord. You are Nara, the ancient sage, the incarnation of Narayana. You have come back to earth to take away the sufferings and sorrows of mankind." I was absolutely dumbfounded. I said to myself, "What kind of a man is this? He must be raving ...
... to live and move in it, act in it, talk about it. It is likely that he still sees the lurking two-ness between himself as a disciple and his Teacher, between Man and the supreme Being, between Nara and Narayana. But then that two-ness, he is told, happens to be there only on account of the nature of the bodily existence, dehadharma , which, with its dissolution, will also get dissolved. By worshipping... ( Jnaneshwari : 18.1421-22) The sea got mingled with the Sea and rose to the sky. Everywhere is the presence of the Lord himself, the universe filled by Narayana alone. In this way, through Bhakti Yoga, does the true Karma Yoga lead the doer of the works to the knowledge of the Eternal in whom is complete liberation. This is the most ancient and cherished ...
... talk of worldly people. Oh how I have been yearning to unburden my mind to one who will understand my thought! " Then with folded hands he went on: "Lord! I know you are the ancient sage Nara — the incarnation of Narayana — born on earth to remove the miseries of mankind. " Recalling this moment, Swami Vivekananda described his own reaction: "I was altogether taken aback by his conduct; 'Who is this man ...
... and Garuda, Narayana's mount. And a Narayana. "It comes from the Himalayas, from Badrinath," Mother told Satprem. "I use both Ganesh and Narayana as paperweights for my handkerchiefs. On a stool beside my bed, I keep the handkerchiefs, and on top of them I have Ganapati and Narayana. No one touches them but I. I pick them up, insert the fresh handkerchief and put them back on top. Narayana ... be happy. After some time, someone brought me a very nice Ganapati. So I asked Narayana —I didn't ask his permission, but said to him —'Look, you are not going to get angry, I am going to give you a companion. I am very fond of you both, there is no preference; the other one is much nicer looking, but you, you are Narayana.' I flattered him! I told him pleasant things. He was perfectly happy." Humph... who was the first instructor in sculpture. She was followed by Madame Millward, an English student of the great Bourdelle; let us recall that the Belgian was a student of Rodin's. In 1927 was invited Nara Singhlal Mistri, a Jaipuri mural technician. In the meantime, in the Poet's company, Nandalal had visited Burma, China, Japan, Java, Bali, etc. During his travels, he picked up, among other things, ...
... mad. 2. Or joining her hands she fancies "The Sea where my Lord reposes!" Or hailing the ruddy Sun she cries: "Yes, this is His form", Languid, she bursts into tears and mutters Nara-yan's name. I am dazed at the things she is doing, my gazelle, my child shaped god-like. * Nammalwar. Page 167 3. Knowing, she embraces red... 7. In rising madness she raves, "All worlds are by Krishna made" And she runs after folk ash-smeared; forsooth, they serve high Vishnu! Or she looks at the fragrant Tulsi and claims Nara-yan's garland. She is ever for Vishnu, my darling, or in, or out of her wits. 8. And in all your wealthy princes she but sees the Lord of Lakshmi. At the sight of beautiful colours, she... Mira's Lord is the courtly Giridhara, She offers herself in sacrifice again and again. Ill Anklets have I tied and I have danced in ecstasy, I am Thine O Narayana, and Thine maid have I become to serve Thee. The cup of poison has been delivered by the emissary of the king In mad love and laughter have I drunk it. "Mira has lost all ...
... Anantam Jnanam with the Anandam subdued but present in all the three. It is now in course of being replaced by the Krishna-darshana in the Jnanam Anandam; the Narayana-Vishnu Bhava persists, but as a past habit. The intensity of the Krishna-Narayana is now taking its place. Karma. Krishna-Kali bhava is growing to the point of the firm epiphany. Subjective kama is assured & the full subjective Ananda... but this is followed immediately by a collapse. Physical touches of asamata persist. Lapse of the Krishnadarshana; attempt to enforce the darshana of the Trinity, the Brahman or the mere Nara. Repetition of the movements of the crises with Knowledge & Ananda combating & seizing on the disturbances, obscurities and painful reactions. The success of the movement has not been complete... not yet been gained, is being made prominent. The Krishna-Kali-Darshana after a period of higher intensity has fallen back again into a lower degree of the Saguna-Nirguna dominated by Vishnu-Narayana with the Ananda in the background. The Asiddhi is still powerful.. Suddha & Prema Ananda have also become depressed, though not denied. The Shuddha Prema is now being restored independently ...
... of recurrence to a single subject. 18 April 1914 Srikrishnadarshana has now definitely established itself as the normal vision when the sight is full, but the Saguna Brahman with or without the Nara tends to persist or recur. The health is again attempting to establish itself and although not yet pure of the roga, Arogya is once again the dominant faculty speedily rectifying or having the tendency... understress falsifies or disturbs the arrangement of the details & may lead to a wrong ultimate conclusion. The impersonality of the human consciousness is now everywhere perceived as the Srikrishna Narayana chaitanya diffused in the mental & sensational being with the ego centre as a circumstance of mind relating back to the ultimate cosmic personality of God in the universe. Sortilege —referring ...
... chariot and accompanying him was in the pursuit of immortality and not for disappearance. The Kutsa-Indra parable belongs to the set of the two Vedic-Upanishadic birds on the same tree, or of Nara and Narayana of the Puranas,. or of the later-day Aitihasic human Warrior and the divine Avatar on the battlefield of Kurukshetra. Everywhere the soul, instead of losing itself in the oversoul, gets enriched ...
... was in the pursuit of immortality and not for disappearance. The Kutsa-Indra parable belongs to the set of the two Vedic-Upanishadic birds Page 577 on the same tree, or of Nara and Narayana of the Puranas, or of the later-day Aitihasic human Warrior and the divine Avatar on the battlefield of Kurukshetra. Everywhere the soul, instead of losing itself in the oversoul, gets enriched ...
... —action worked out mechanically by Prakriti while the soul watches only & knows that it is not the actor? And as for any other & greater freedom, it can only be the freedom by self-extinction of Nara in Narayana, of the individual man in the universal all-inhabiting Ishwara—if indeed the real goal be not some transcendental Impersonality in which man & world & God are all & for ever extinguished. We ...
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