Narada Muni (Other Books)

Expressions researched:
"Devarsi Narada" |"Narada Muni" |"Narada" |"Narada's" |"Naradadeva" |"Naradaji" |"Sri Naradadeva"

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Intoduction:

Brahmā imparted those lessons to his disciple, Nārada, and Nārada imparted that knowledge to his disciple, Vyāsadeva. Vyāsadeva imparted it to Madhvācārya, and from Madhvācārya the knowledge comes down to Mādhavendra Purī, to Īśvara Purī and from him to Caitanya Mahāprabhu.

Teachings of Lord Caitanya, Chapter 1:

This is clearly understood from the life story of the great sage Nārada, which is related in Śrīmad-Bhāgavatam. By serving Vaiṣṇavas in his previous life, Nārada was favored by the devotees of the Lord and became a great sage. Indeed, amongst sages Nārada Muni is considered to be the greatest.

Teachings of Lord Caitanya, Chapter 4:

In this regard Caitanya Mahāprabhu recites a verse from Śrīmad-Bhāgavatam taken from the instructions of Nārada Muni to Vasudeva, the father of Kṛṣṇa (SB 11.2.37):

bhayaṁ dvitīyābhiniveśataḥ syād

īśād apetasya viparyayo 'smṛtiḥ

tan-māyayāto budha ābhajet taṁ

bhaktyaikayeśaṁ guru-devatātmā

In this quotation from the nine sages who were instructing Mahārāja Nimi, māyā is defined as "forgetfulness of one's relationship with Kṛṣṇa."

Teachings of Lord Caitanya, Chapter 6:

When Nārada Muni visited Kṛṣṇa at different palaces at Dvārakā, he was astonished at this, and yet Nārada is never astonished to see expansions of a yogī's body, since he knows the trick himself. Yet in Śrīmad-Bhāgavatam it is stated that Nārada was actually astonished to see the expansions of Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 6:

In Śrīmad-Bhāgavatam it is stated that when Akrūra was accompanying both Kṛṣṇa and Balarāma from Gokula to Mathurā, he entered into the waters of the Yamunā River and could see in the waters all the planets in the spiritual sky. He also saw there the Lord in His Viṣṇu form as well as Nārada and the four Kumāras, who were worshiping Him.

Teachings of Lord Caitanya, Chapter 7:

A list of incarnations is given in Śrīmad-Bhāgavatam (1.3), and they are as follows: (1) Kumāras, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣa, (10) Haṁsa, (1 1) Dhruvapriya or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiṁha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava (Paraśurāma), (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha (25) Kalki.

Teachings of Lord Caitanya, Chapter 7:

As far as the śaktyāveśa-avatāras are concerned, they include Kapila and Ṛṣabha, Ananta, Brahmā (sometimes the Lord Himself becomes Brahmā), Catuḥsana (the incarnation of knowledge), Nārada (the incarnation of devotional service), King Pṛthu (the incarnation of administrative power), and Paraśurāma (the incarnation who subdues evil principles).

Teachings of Lord Caitanya, Chapter 8:

Examples of indirect avatāras are the four Kumāras, Nārada, Pṛthu and Paraśurāma. These are actually living entities, but there is specific power given to them by the Supreme Personality of Godhead. When a specific opulence of the Supreme Lord is invested in specific entities, they are called āveśa-avatāras. The four Kumāras specifically represent the Supreme Lord's opulence of knowledge.

Teachings of Lord Caitanya, Chapter 8:

Nārada represents the devotional service of the Supreme Lord. Devotional service is also represented by Lord Caitanya, who is considered to be the full representation of devotional service.

Teachings of Lord Caitanya, Chapter 9:

Lord Brahmā informed Nārada that none of the great sages, including himself, could estimate the potential strength and energy of the Supreme Lord. He admitted that even if Ananta with His thousands of tongues tried to estimate the Lord's energies, He would fail.

Teachings of Lord Caitanya, Chapter 11:

When Vyāsadeva was not satisfied even after compiling heaps of books of Vedic knowledge, Nārada Muni, his spiritual master, explained that there is no path to self-realization that can be successful without being mixed with devotional service. At the time, Vyāsadeva was sitting by the banks of the River Sarasvatī, and he was in a state of depression when Nārada Muni arrived. Upon seeing Vyāsa so dejected, Nārada explained why the various books he compiled were deficient.

Teachings of Lord Caitanya, Chapter 11:

Upon seeing Vyāsa so dejected, Nārada explained why the various books he compiled were deficient.

"Even pure knowledge is insufficient if it is devoid of transcendental devotional service," Nārada said. "And what to speak of fruitive activities when they are devoid of devotional service? How can they be of any benefit to their performer?"

Teachings of Lord Caitanya, Chapter 11:

In this regard, Lord Caitanya recited a verse from Śrīmad-Bhāgavatam which was delivered by Nārada Muni to indicate the path of bhāgavata cultivation. Nārada Muni pointed out that the four divisions of human society, as well as the four orders of life, are born out of the gigantic form of the Lord. The brāhmaṇas are born from the mouth of the universal form of the Lord, the kṣatriyas are born out of the arms, the vaiśyas out of the waist, and the śūdras out of the legs.

Teachings of Lord Caitanya, Chapter 12:

In Śrīmad-Bhāgavatam (11.2.28), Vasudeva, the father of Kṛṣṇa, asks Nārada Muni about the welfare of all living entities, and in reply Nārada Muni quotes a passage from Mahārāja Nimi's discussion with the nine sages. "O holy sages," King Nimi said, "I am just trying to find the path of well-being for all living entities. A moment of association with holy men is the most valuable thing in life, for that moment opens the path of advancement in spiritual life."

Teachings of Lord Caitanya, Chapter 13:

"When one is firmly convinced that Viṣṇu is the only object of love and worship and that there is no one else—not even a demigod—worthy of receiving devotional service, one feels intimacy in his love relationship with God, and this is approved by such personalities as Bhīṣma, Prahlāda, Uddhava and Nārada."

Teachings of Lord Caitanya, Chapter 15:

Sanaka Kumāra was attracted by the aroma of the flowers offered to Kṛṣṇa, and the other Kumāras were attracted by the transcendental qualities of the Lord and thus engaged in His devotional service. The nine mystics mentioned in the Eleventh Canto of Śrīmad-Bhāgavatam are understood to have been transcendentalists from birth by virtue of hearing of the transcendental qualities of Kṛṣṇa from Brahmā, Lord Śiva and Nārada.

Teachings of Lord Caitanya, Chapter 16:

There is also another meaning to the word nirgrantha. The word can also mean "foolish hunter," or "wretched poor man." There is one instance of a hunter who attained salvation and engaged himself in the devotional service of the Lord simply by associating with the pure devotee Nārada. Indeed, Lord Caitanya told Sanātana Gosvāmī the following story of the hunter's meeting with Nārada.

Teachings of Lord Caitanya, Chapter 16:

Once there was a hunter in the forest of Prayāga who was fortunate enough to meet Nārada Muni when the great sage was returning from Vaikuṇṭha after visiting Lord Nārāyaṇa. Nārada came to Prayāga to bathe in the confluence of the Ganges and Yamunā. While passing through the forest, Nārada saw a bird lying on the ground. The bird was half-killed, being pierced by an arrow, and it was chirping pitifully. Further on, Nārada saw a deer flopping about in agony. Further, he saw that a boar was also suffering, and, in another place, he saw a rabbit twitching in pain. All this made him very compassionate, and he began to think, "Who is the foolish man who has committed such sins?"

Teachings of Lord Caitanya, Chapter 16:

Devotees of the Lord are generally compassionate upon the miseries of living entities, and what to speak of the great sage Nārada? He became very much aggrieved by this scene, and after proceeding a few steps, he saw the hunter engaged in hunting with bow and arrows. The hunter's complexion was very dark, and his eyes were red. It appeared to be dangerous just to see him standing there with his bow and arrows, looking just like an associate of Yamarāja, death. Seeing him, Nārada Muni entered deeper into the forest to approach him.

Teachings of Lord Caitanya, Chapter 16:

As Nārada Muni passed through the forest, all the animals who were caught in the hunter's traps fled away. The hunter became very angry at this, and he was just about to call Nārada vile names, but, due to the influence of saintly Nārada, the hunter could not utter such blasphemies. Rather, with gentle behavior, he asked Nārada: "My dear sir, why have you come here while I am hunting? Have you strayed from the general path? Because you have come here, all the animals in my traps have fled."

Teachings of Lord Caitanya, Chapter 16:

"Yes, I am sorry," Nārada replied. "I have come to you to find my own path and to inquire from you. I have seen that there are many boars, deer and rabbits on the path. They are lying on the forest floor half-dead and flopping about. Who has committed these sinful acts?"

Teachings of Lord Caitanya, Chapter 16:

"What you have seen is all right," the hunter replied. "It was done by me."

"If you are hunting all these poor animals, why don't you kill them at once?" Nārada asked. "You half-kill them, and they are suffering in their death pangs. This is a great sin. If you want to kill an animal, why don't you kill it completely? Why do you leave it half-killed and allow it to die flopping around?"

Teachings of Lord Caitanya, Chapter 16:

"I beg one thing from you only," Nārada implored. "Please accept it."

"Oh, yes sir, I shall give you whatever you like," the hunter said. "If you want some animal skins, come to my house. I have many skins of animals, including tigers and deer. I shall give you whatever you like."

"I do not want such things," Nārada replied. "However, I do want something else. If you kindly grant it to me, I shall tell you. Please, henceforth from tomorrow, whenever you kill an animal, please kill it completely. Don't leave it half-dead."

Teachings of Lord Caitanya, Chapter 16:

"If you half-kill the animals, they suffer great pain," Nārada explained. "And if you give too much pain to other living entities, you commit great sin. There is a great offense committed when you kill an animal completely, but the offense is much greater when you half-kill it. Indeed, the pain which you give half-dead animals will have to be accepted by you in a future birth."

Teachings of Lord Caitanya, Chapter 16:

Although the hunter was very sinful, his heart became softened, and he became afraid of his sins by virtue of his association with a great devotee like Nārada. Those who are grossly sinful are not at all afraid of committing sins, but here we can see that because his purification began in the association of a great devotee like Nārada, the hunter became afraid of his sinful activities. The hunter therefore replied: "My dear sir, from my very childhood I have been taught to kill animals in this way. Please tell me how I can get rid of all the offenses and sinful activities which I have accumulated.

Teachings of Lord Caitanya, Chapter 16:

"I shall follow whatever you say without hesitation," the hunter agreed.

Nārada then told him to first break his bow; only then would he disclose the path of liberation.

"You are asking me to break my bow," the hunter protested, "but if I break it, what will be the means of my livelihood?"

"Don't worry about your livelihood," Nārada said. "I shall send you sufficient grains in order to live.',

Teachings of Lord Caitanya, Chapter 16:

The hunter then broke his bow and fell down at the feet of Nārada. Nārada got him to stand up, and he instructed him: "Just go to your home and distribute whatever money and valuables you have to the devotees and the brāhmaṇas. Then just come out and follow me wearing only one cloth. Construct a small thatched house on the river bank and sow a tulasī plant by that house.

Teachings of Lord Caitanya, Chapter 16:

Nārada then relieved the half-dead animals, and, getting freed from their dreadful condition, they fled away. Upon seeing Nārada execute this miracle, the dark hunter was struck with wonder. After taking Nārada to his home, he bowed down again at his feet.

Nārada returned to his place, and the hunter, after returning home, began to execute the instructions Nārada had given him. In the meantime, news spread amongst all the villages that the hunter had become a devotee. Consequently the residents of the villages came to see the new Vaiṣṇava. It is the Vedic custom to bring grains and fruits whenever one goes to see a saintly person, and since all the villagers saw that the hunter had turned into a great devotee, they brought eatables with them.

Teachings of Lord Caitanya, Chapter 16:

Thus every day he was offered grains and fruit, so much so that no less than ten to twenty people could have eaten there. According to Nārada's instructions, he did not accept anything more than what he and his wife required for sustenance.

After some days had passed, Nārada told his friend Parvata Muni: "I have a disciple. Let us go to see him and see if he is doing well."

When the two sages, Nārada and Parvata, went to the hunter's home, the hunter saw his spiritual master coming from the distance, and he began to approach him with great respect. On his way to greet the great sages, the hunter saw that there were ants on the ground before him and that they were hindering his passage. When he reached the sages, he tried to bow down before them, but he saw that there were so many ants that he could not bow down without crushing them. Thus he slowly cleared away the ants with his cloth.

Teachings of Lord Caitanya, Chapter 16:

When the two great sages saw this ecstasy of love of Godhead manifest in the body of the hunter, Parvata Muni told Nārada: "You are a touchstone, for by your association even a great hunter has turned into a great devotee."

There is a verse in the Skanda Purāṇa which states: "My dear Devarṣi (Nārada), you are glorious, and by your mercy, even the lowest creature, a hunter of animals, also became elevated to the path of devotion and attained transcendental attachment for Kṛṣṇa."

At length, Nārada inquired of the hunter-devotee: "Are you getting your foodstuff regularly?"

Teachings of Lord Caitanya, Chapter 16:

"You send so many people," the hunter replied, "and they bring so many eatables that we cannot begin to eat them."

"That's all right," Nārada replied. "Whatever you are getting is all right. Now just continue your devotional service in that way."

After Nārada had spoken this, both Nārada and Parvata Muni disappeared from the hunter's home. Lord Caitanya recited this story in order to show that even a hunter can engage in the devotional service of Kṛṣṇa by the influence of pure devotees.

Teachings of Lord Caitanya, Chapter 16:

This is confirmed in Śrīmad-Bhāgavatam when Nārada speaks of the different symptoms characterizing the four divisions of social life. Nārada therein summarizes that brāhmaṇas, kṣatriyas, vaiśyas and śūdras should be selected by their individual qualifications. In his commentary, Śrīdhara Svāmī has noted that birth in a family of brāhmaṇas does not necessarily mean that one is a brāhmaṇa. One must be qualified with the symptoms of a brāhmaṇa, as the symptoms are described in the śāstras.

Teachings of Lord Caitanya, Chapter 21:

Unfortunate people become enamored of these atheistic philosophers and consequently can never understand the real nature of the Absolute Truth. It is far better to follow in the footsteps of great souls (mahājanas). According to Śrīmad-Bhāgavatam, there are twelve mahājanas, or great souls, and these are: (1) Brahmā, (2) Lord Śiva, (3) Nārada, (4) Vaivasvata Manu, (5) Kapila (not the atheist, but the original Kapila), (6) the Kumāras, (7) Prahlāda, (8) Bhīṣma, (9) Janaka, (10) Bali, (11) Śukadeva Gosvāmī and (12) Yamarāja.

Teachings of Lord Caitanya, Chapter 22:

There are four verses written in this connection, and these are explained to Brahmā by Lord Kṛṣṇa Himself. In his turn, Brahmā explains them to Nārada, and Nārada explains them to Vyāsadeva. In this way the purport of the verses of Śrīmad-Bhāgavatam come down through disciplic succession. It is not that anyone and everyone can make his own foolish commentaries on Vedānta-sūtra and mislead readers. Anyone who wants to understand Vedānta-sūtra must read Śrīmad-Bhāgavatam carefully. Under the instructions of Nārada Muni, Vyāsadeva compiled Śrīmad-Bhāgavatam with the purpose of explaining the Vedānta-sūtra.

Teachings of Lord Caitanya, Chapter 23:

In Bhagavad-gītā the Lord has affirmed in many passages that He is the original Personality of Godhead, and this was also confirmed by Arjuna, who cited great sages like Nārada, Vyāsa and many others. In Padma Purāṇa it is also stated that of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one.

Teachings of Lord Caitanya, Chapter 23:

The history of Śrīmad-Bhāgavatam is also very glorious. It was compiled by Vyāsadeva, who drew from his mature experience of transcendental knowledge under the instruction of Śrī Nārada Muni, his spiritual master. Vyāsadeva compiled all the Vedic literatures—the four Vedas, the Vedānta-sūtra or Brahma-sūtras, the purāṇas and the Mahābhārata. Yet he was not satisfied until he wrote Śrīmad-Bhāgavatam. His dissatisfaction was observed by his spiritual master, and consequently Nārada advised him to write on the transcendental activities of the Lord Śrī Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 23:

Over and above this, Śrīmad-Bhāgavatam is the personal commentary on Vedānta-sūtra made by Vyāsadeva when he had attained maturity in spiritual realization. He was able to write it by the help of Nārada's mercy. Vyāsadeva is also an incarnation of Nārāyaṇa, the Personality of Godhead; therefore there is no question about his authority.

Teachings of Lord Caitanya, Chapter 32:

According to Śrīmad-Bhāgavatam, there are twelve authorities, and they are all famous because they were all great devotees of the Lord. These authorities are Brahmā, Nārada, Lord Śiva, Manu, Kapila, Prahlāda, Janaka, Bhīṣma, Śukadeva Gosvāmī, Bali, Yamarāja and the Kumāras. These personalities are still remembered because they were all great stalwart devotees of the Lord. In the Garuḍa Purāṇa it is said to be more rare to be a famous devotee of the Supreme Lord in the age of Kali than to be a demigod such as Brahmā or Lord Śiva. Concerning talks between Nārada and Puṇḍarīka, Yudhiṣṭhira said, "He is most famous and can deliver all others who, after many, many births, comes to understand that he is the servant of Vāsudeva."

Nectar of Devotion

Nectar of Devotion 1:

In the Fifth Canto of Śrīmad-Bhāgavatam, Sixth Chapter, verse 18, Nārada also says to Yudhiṣṭhira, "My dear King, it is Lord Kṛṣṇa, known as Mukunda, who is the eternal protector of the Pāṇḍavas and the Yadus. He is also your spiritual master and instructor in every respect. He is the only worshipable God for you. He is very dear and affectionate, and He is the director of all your activities, both individual and familial.

Nectar of Devotion 1:

How Kṛṣṇa becomes attracted by the devotional service of His devotees is described by Nārada in Śrīmad-Bhāgavatam, Seventh Canto, Tenth Chapter, verses 48 and 49. There Nārada addresses King Yudhiṣṭhira while the King is appreciating the glories of the character of Prahlāda Mahārāja.

Nectar of Devotion 1:

The King was thinking, "Prahlāda Mahārāja is actually a devotee of the Lord, while I am nothing," and while thinking this he was addressed by Nārada as follows: "My dear King Yudhiṣṭhira, you (the Pāṇḍava brothers) are the only fortunate people in this world. The Supreme Personality of Godhead has appeared on this planet and is presenting Himself to you as an ordinary human being.

Nectar of Devotion 2:

Nārada Muni mentions this sādhana-bhakti in Śrīmad-Bhāgavatam, Seventh Canto, First Chapter, verse 32. He says there to King Yudhiṣṭhira, "My dear King, one has to fix his mind on Kṛṣṇa by any means." That is called Kṛṣṇa consciousness. It is the duty of the ācārya, the spiritual master, to find the ways and means for his disciple to fix his mind on Kṛṣṇa. That is the beginning of sādhana-bhakti.

Nectar of Devotion 4:

The story behind this verse is that the two sons of Kuvera (the treasurer of the demigods) were puffed up on account of the opulence of their father, and so once on a heavenly planet they were enjoying themselves in a lake with some naked damsels of heaven. At that time the great saint Nārada Muni was passing on the road and was sorry to see the behavior of the sons of Kuvera. Seeing Nārada passing by, the damsels of heaven covered their bodies with cloth, but the two sons, being drunkards, did not have this decency. Nārada became angry with their behavior and cursed them thus: "You have no sense, so it is better if you become trees instead of the sons of Kuvera." Upon hearing this, the boys came to their senses and begged Nārada to be pardoned for their offenses. Nārada then said, "Yes, you shall become trees, arjuna trees, and you will stand in the courtyard of Nanda Mahārāja. But Kṛṣṇa Himself will appear in time as the foster son of Nanda, and He will deliver you."

Nectar of Devotion 4:

In other words, the curse of Nārada was a benediction to the sons of Kuvera because indirectly it was foretold that they would be able to receive the favor of Lord Kṛṣṇa. After that, Kuvera's two sons stood as two big arjuna trees in the courtyard of Nanda Mahārāja until Lord Dāmodara, in order to fulfill the desire of Nārada, dragged the grinding mortar to which He was tied and struck the two trees, violently causing them to fall down. From out of these fallen trees came Nalakūvara and Maṇigrīva, who had by then become great devotees of the Lord.

Nectar of Devotion 5:

This statement is supported in Śrīmad-Bhāgavatam, First Canto, Fifth Chapter, verse 17, wherein Śrī Nārada Muni advises Vyāsadeva thus: "Even if one does not execute his specific occupational duty, but immediately takes direct shelter of the lotus feet of Hari (Kṛṣṇa), there will be no fault on his part, and in all circumstances his position is secure. Even if, by some bad association, he falls down while executing devotional service, or if he doesn't finish the complete course of devotional service and dies untimely, still he is not at a loss.

Nectar of Devotion 5:

There are many other sages, like Śaṅkarācārya, Gautama Muni and Nārada Muni, to whom we are indebted because we take advantage of their knowledge. Similarly, we are obliged to our forefathers, because we take our birth in a particular family, where we take all advantages and inherit property. Therefore, we are indebted to the forefathers and have to offer them piṇḍa (prasāda) after they are dead. Similarly, to the people in general we are also indebted, as well as to our relatives, friends and even animals such as cows and dogs who render us so much service.

Nectar of Devotion 7:

In the Seventh Canto of Śrīmad-Bhāgavatam, Thirteenth Chapter, verse 8, Nārada Muni, while discussing with Mahārāja Yudhiṣṭhira the various functions of the different orders in society, especially mentions rules for the sannyāsīs, those persons who have renounced this material world.

Nectar of Devotion 9:

Similarly, in the Skanda Purāṇa Lord Brahmā tells Nārada, "My dear Nārada, anyone who puts on his neck the flower garland which was formerly used by Kṛṣṇa becomes relieved from all disease and reactions to sinful activities, and gradually he is liberated from the contamination of matter."

Nectar of Devotion 9:

In the same book there is a statement by Nārada wherein he asserts, "From the body of any person who claps and dances before the Deity, showing manifestations of ecstasy, all the birds of sinful activities fly away upward." Just as by clapping the hands one can cause many birds to fly away, similarly the birds of all sinful activities which are sitting on the body can be made to fly away simply by dancing and clapping before the Deity of Kṛṣṇa.

Nectar of Devotion 9:

There are many songs about the Lord's activities. For example, there is the Brahma-saṁhitā, sung by Lord Brahmā; Nārada-pañcarātra, sung by Nārada Muni; and Śrīmad-Bhāgavatam, sung by Śukadeva Gosvāmī. If these songs are heard by any person, he can easily get out of the clutches of material contamination. There should be no difficulty in hearing these songs of God. They are coming down from many, many millions of years ago, and people are still taking advantage of them. So why, at this time, should one not take full advantage and thus become liberated?

Nectar of Devotion 9:

In the First Canto, Fifth Chapter, verse 22, of Śrīmad-Bhāgavatam, Nārada Muni tells his disciple Vyāsadeva, "My dear Vyāsa, you should know that persons who are engaged in executing austerities and penances, studying the Vedas, performing big sacrifices, chanting the hymns of the Vedas, speculating on transcendental knowledge and performing charitable functions have for all their auspicious activities simply to gain a place in the association of devotees and chant the glories of the Lord." It is indicated here that chanting about and glorifying the Lord is the ultimate activity of the living entity.

Nectar of Devotion 12:

It is also said to Nārada Muni, "My dear Nārada, a person who writes Vaiṣṇava literature and keeps such literature at home has Lord Nārāyaṇa always residing in his house."

Nectar of Devotion 13:

Similarly, there is a statement about hearing and chanting the mahā-mantra: "It is said that saints have been able to hear the vibrating strings of the vīṇā in the hands of Nārada, who is always singing the glories of Lord Kṛṣṇa. Now this same sound vibration has entered my ears, and I am always feeling the presence of the Supreme Personality. Gradually I am becoming bereft of all attachment for material enjoyment."

Nectar of Devotion 14:

In this connection, there is a story in the Skanda Purāṇa about a hunter who was converted into a great devotee under the instruction of Nārada Muni. When the hunter became a perfect devotee, he was not prepared to kill even an ant. Parvata Muni, a friend of Nārada's, saw the wonderful transformation of the hunter by devotional service and remarked, "My dear hunter, your unwillingness to kill even an ant is not very astonishing. Any person who develops the devotional attitude has all the good qualities automatically manifested in his person. A devotee is never a cause of distress to anyone."

Nectar of Devotion 15:

In this connection, there is a statement by Nārada Muni to Yudhiṣṭhira in the Seventh Canto, First Chapter, verse 30, of Śrīmad-Bhāgavatam. There Nārada says, "My dear King, there are many devotees who first become attracted to the Personality of Godhead for purposes of sense gratification, from being envious of Him, out of fear of Him or from desiring to associate affectionately with Him. Ultimately these attractions become freed from all material contamination, and gradually the worshiper develops spiritual love and achieves that ultimate goal of life desired by the pure devotee."

Nectar of Devotion 16:

In the Skanda Purāṇa there is a story of an old man residing in Hastināpura, capital of the kingdom of the Pāṇḍus, who desired Kṛṣṇa as his beloved son. This old man was instructed by Nārada to follow in the footsteps of Nanda Mahārāja, and thus he achieved success.

Nectar of Devotion 17:

An example of rising to the stage of ecstatic love by executing the regulative principles of devotional service is given in the life story of Nārada, which is described to Vyāsadeva in Śrīmad-Bhāgavatam. Nārada tells there of his previous life and how he developed to the stage of ecstatic love. He was engaged in the service of great devotees and used to hear their talks and songs.

Nectar of Devotion 17:

Because he had become so eager to hear these topics, he gradually developed within himself an ecstatic love for Kṛṣṇa. This ecstatic love is prior to the pure love of Kṛṣṇa, because in the next verse Nārada confirms that by the gradual process of hearing from the great sages he developed love of Godhead. In that connection, Nārada continues to say in the First Canto, Fifth Chapter, verse 28, of the Bhāgavatam, "First I passed my days in the association of the great sages during the rainy autumn season. Every morning and evening I heard them while they were singing and chanting the Hare Kṛṣṇa mantra, and thus my heart gradually became purified. As soon as I heard them with great attention, the influence of the modes of material ignorance and passion disappeared, and I became firmly fixed in devotional service to the Lord."

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In the Nāradīya Purāṇa there is a statement about development of ecstatic love simply by speaking. Lord Kṛṣṇa said to Nārada, "O best of the brāhmaṇas, I wish that you may develop unalloyed devotional service to Me, which is full of transcendental bliss and all auspiciousness."

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As far as heartfelt wishes are concerned, there is a statement in the Śuka-saṁhitā where Nārada tells Śrīla Vyāsadeva, "You have a son who is the greatest devotee of the Personality of Godhead, and I can observe that without any following of the regulative principles of devotional service, he is already enriched with many of the symptoms achieved by the execution of devotional service after many, many births."

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As for ecstatic love of Kṛṣṇa, there is a statement in the Seventh Canto, Fourth Chapter, verse 36, of Śrīmad-Bhāgavatam, in which Nārada addresses King Yudhiṣṭhira, "My dear King, it is very difficult to describe the character of Prahlāda. He developed a natural attraction for Kṛṣṇa, and whatever I can explain about his character will simply be an arrangement of words; his actual character is impossible to describe." This means that Nārada himself admitted that the natural development of Prahlāda's ecstatic love was by the grace of Lord Kṛṣṇa.

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This natural attraction for Kṛṣṇa on the part of Prahlāda was developed simply by the mercy of Nārada. When Prahlāda Mahārāja was within the womb of his mother, she was being sympathetically instructed by Nārada about the science of devotional service, and at the same time Nārada was wishing that the child within the womb could also take advantage of the instructions. Because Nārada, an authorized devotee and great associate of the Personality of Godhead, was desiring auspiciousness for Prahlāda Mahārāja, he developed all the characteristics of a high-grade devotee. This is called natural attraction. It is caused by the special grace of the Personality of Godhead or by the special grace of a great devotee like Nārada.

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There is a statement in the Skanda Purāṇa wherein Parvata Muni tells Nārada, "My dear Nārada, of all saintly persons you are so great and glorious that simply by your good wishes a lowborn hunter also has become a great, elevated devotee of Lord Kṛṣṇa."

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What goes on under the name of love in the material world is nothing but lust. There is a gulf of difference between love and lust, like the difference between gold and iron. In the Nārada-pañcarātra it is clearly stated that when lust is completely transferred to the Supreme Godhead and the concept of kinship is completely reposed in Him, such is accepted as pure love of God by great authorities like Bhīṣma, Prahlāda, Uddhava and Nārada.

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Kṛṣṇa's receiving education from Sāndīpani Muni is described by Śrī Nārada Muni as follows: "In the beginning, Lord Brahmā and others are like clouds of evaporated water from the great ocean of Kṛṣṇa. In other words, Brahmā first received the Vedic education from Kṛṣṇa, as the clouds receive water from the ocean. That Vedic education or instruction which was spoken by Brahmā to the world was then reposed upon the mountain of Sāndīpani Muni.

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Ultimately, Kṛṣṇa defeated all of them and took the pārijāta flower, which He presented to His queen. So, in regard to that occurrence, Kṛṣṇa told Nārada Muni, "My dear great sage of the demigods, now you can declare to the devotees in general, and to the nondevotees in particular, that in this matter of taking the pārijāta flower, all the demigods—the Gandharvas, the Nāgas, the demon Rākṣasas, the Yakṣas, the Pannagas—tried to defeat Me, but none could make Me break My promise to My queen."

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When Kṛṣṇa was present on this planet, there was no irreligion. In this connection, Nārada Muni once addressed Kṛṣṇa jokingly, "My dear Lord of the cowherd boys, Your bulls (bulls are the representation of religion), while eating grass from the pasturing ground and moving on their four legs, have certainly eaten up all the grass of irreligion!" In other words, by the grace of Kṛṣṇa, religious principles were so well cared for that hardly any irreligious activities could be found.

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When the great sage Nārada was chanting the glories of the Lord, the bluish line on the neck of Lord Śiva disappeared. Upon seeing this, Gaurī, the wife of Lord Śiva, suspected Lord Śiva of being someone else disguised as her husband, and out of fear she immediately left his company.

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A devotee made the following statement about the queens of Dvārakā: "How shall I describe the glories of the queens of Dvārakā, who were personally engaged in the service of the Lord? The Lord is so great that simply by chanting His name all the great sages like Nārada can enjoy transcendental bliss. So what can be said about those queens, who were at every moment seeing the Lord and serving Him personally?"

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When Indra was defeated by Kṛṣṇa in the matter of taking the pārijāta plant from heaven, Nārada met Indra and criticized him, "O Indra, great King of heaven, Kṛṣṇa has already defeated Lord Brahmā and Lord Śiva. So what can be said of an insignificant demigod like you?" Nārada Muni, of course, was criticizing Indra jokingly, and Indra enjoyed it. In Nārada's statement it is confirmed that Kṛṣṇa was able to illusion even Lord Brahmā and Lord Śiva, as well as Indra. So there is no question of Kṛṣṇa's power to do the same to lesser living entities.

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There is a similar statement by Nārada, addressed to Śukadeva Gosvāmī: "My dear Śukadeva Gosvāmī, you never took the trouble to reside under the care of a spiritual master, and yet you have attained such a great status of transcendental knowledge. You never took the trouble to undergo severe austerities, and still, how wonderful it is that you have been situated in the most perfect stage of love of Godhead."

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When Nārada Muni was chanting the Hare Kṛṣṇa mantra, he chanted so loudly that it was apprehended that Lord Nṛsiṁha had appeared. Thus all the demons began to flee in different directions.

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It is said that sometimes when Nārada, the carrier of the vīṇā, remembers his Lord Kṛṣṇa in great ecstasy, he begins to stretch his body so vigorously that his sacred thread gives way.

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As an example of the running down of saliva from the mouth, it is stated that sometimes when Nārada Muni was chanting the Hare Kṛṣṇa mantra, he remained stunned for a while, and saliva oozed from his mouth.

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Sometimes, due to great aggrievement caused by the dealings of Kṛṣṇa, the body changes color. The gopīs therefore addressed the Lord thus: "Dear Kṛṣṇa, due to separation from You, all of the denizens of Vṛndāvana have changed their color. And because of this change of color even the great sage Nārada was thinking of Vṛndāvana as a white island in the ocean of milk."

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The example is cited, in this connection, that when the sage Nārada saw Lord Kṛṣṇa standing before him, his body became so stunned that he stopped playing on his vīṇā. Because of his faltering voice, he could not offer any prayers to Kṛṣṇa, and his eyes filled with tears. Thus, Nārada's ability to see Kṛṣṇa was also obstructed.

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There is a statement in the Hari-vaṁśa wherein Satyabhāmā, one of the queens of Kṛṣṇa in Dvārakā, tells her husband, "My dear Kṛṣṇa, since I heard Nārada glorifying Rukmiṇī before You, I can understand that there is no need of any talking about myself!" This is an instance of disappointment caused by envy. Rukmiṇī and Satyabhāmā were co-wives, and because Kṛṣṇa was husband of both, there naturally was some feminine envy between them.

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When the great sage Nārada was glorifying the pastimes of the Lord with his vīṇā, the four Kumāras, headed by Sanaka, although merged in the impersonal conception of Brahman, were trembling all over. Another devotee once exclaimed, "Although I can achieve liberation simply by serving the devotees, my mind is still very much anxious to see the Supreme Personality of Godhead, whose bodily complexion is just like a dark cloud." When a devotee is so anxious to contact the Supreme Personality of Godhead, that can also be accepted as a symptom of neutral love.

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In the Seventh Canto of Śrīmad-Bhāgavatam, Fourth Chapter, verse 37, the great sage Nārada informs Mahārāja Yudhiṣṭhira about Prahlāda Mahārāja, who was a devotee from the very beginning of his life. The proof of Prahlāda's natural devotion is that even when he was a small child he did not play with his playmates, but was always eager to preach the glories of the Lord. Instead of joining in their sportive acrobatic feats, he remained an inactive child because he was always in trance, meditating on Kṛṣṇa.

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In Śrīmad-Bhāgavatam, Seventh Canto, Fourth Chapter, verse 40, Prahlāda Mahārāja says that even in his childhood, when he was loudly speaking the glories of the Lord, he used to dance just like a shameless madman. And sometimes, being fully absorbed in thought on the pastimes of the Lord, he used to imitate such pastimes. This is an instance of a devotee's being almost like a madman. Similarly, it is said that the great sage Nārada was so ecstatically in love with Kṛṣṇa that he would sometimes dance naked, and sometimes his whole body would become stunned.

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As far as the feverish condition of the body is concerned, Uddhava once told Nārada, "My dear great sage, the lotus flower that is a friend of the sun may be a cause of distress for us, the fire in the ocean may cause us some burning sensation, and Indīvara, the friend of a demon, may distress us in various ways—we do not mind. But the most regrettable factor is that all of them remind us of Kṛṣṇa, and this is giving us too much distress!" This is an instance of the feverish condition which is due to being separated from Kṛṣṇa.

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When the Pāṇḍavas were banished by Duryodhana and forced to live incognito in the forest, no one could trace out where they were staying. At that time, the great sage Nārada met Lord Kṛṣṇa and said, "My dear Mukunda, although You are the Supreme Personality of Godhead, the all-powerful person, by making friendship with You the Pāṇḍavas have become bereft of their legitimate right to the kingdom of the world—and, moreover, they are now living in the forest incognito. Sometimes they must work as ordinary laborers in someone else's house.

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Another instance of Arjuna's friendship with Kṛṣṇa was described by Nārada, who reminded Kṛṣṇa, "When Arjuna was learning the art of shooting arrows, he could not see You for so many days. But when You arrived there, he stopped all His activities and immediately embraced You." This means that even though Arjuna was engaged in learning about the military art, he had not forgotten Kṛṣṇa for a moment, and as soon as there was an opportunity to see Kṛṣṇa, Arjuna immediately embraced Him.

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The affection of all the elderly gopīs in Vṛndāvana is a mixture of parental love, servitude and fraternity. The affection of the sons of Mādrī-Nakula and Sahadeva—as well as the affection of the sage Nārada, is a mixture of friendship and servitude. The affection of Lord Śiva, Garuḍa and Uddhava is a mixture of servitude and fraternity.

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When child Kṛṣṇa was dancing in response to the singing of the old maidservant Jaratī, Nārada was astonished. The Supreme Personality of Godhead, who controls all the movements of great demigods like Brahmā, was now dancing to the indications of an old maidservant. Seeing this fun, Nārada also began to dance, and his shoulders trembled, and his eyes moved.

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When Nārada came to see the activities of the Lord at Dvārakā and he saw that Kṛṣṇa was present within every palace in the same body and was engaged in different activities, he was struck with wonder. This is one of the examples of astonishment in devotional service by direct perception.