Nâradasmrti

2. Prosaeinleitung der Vulgata

übersetzt und kommentiert von Alois Payer

mailto: payer@payer.de

Zitierweise / cite as:

Nâradasmrti / übersetzt und kommentiert von Alois Payer <1944 - >. -- 2. Prosaeinleitung der Vulgata. -- Fassung vom 2004-03-09. -- URL: http://www.payer.de/Nâradasmrti/Nârada02.htm -- [Stichwort].

Erstmals publiziert: 2003-11-01

Überarbeitungen: 2004-03-09 [Ergänzungen]

Anlass: Lehrveranstaltung 2003/04

Unterrichtsmaterialien (gemäß § 46 (1) UrhG)

©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung der Herausgeberin.

Dieser Teil ist ein Kapitel von: 

Nâradasmrti / übersetzt und kommentiert von Alois Payer <1944 - >

Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library

"The vulgate begins with a prose introduction after mangala (introductory) ; which ate almost certainly the handiwork of Kalyânabhatta, because of the repetition of the word kalyâna."

[Nârada: The Nâradasm*rti / critical edition and translation Richard W. Lariviere. -- Delhi : Banarsidass, ©2003. -- 554 S. -- (Sources of ancient Indian law). -- ISBN 81-208-1804-0. -- z. St.]

1. Hiernieden hat zuerst der ehrwürdige Manu1, um sich allen Wesen gegenüber gnädig zu zeigen, ein Lehrwerk verfasst, das zum Grund des Bestehens der rechten Verhaltens wurde.

1 Manu gemeint ist Manu Svâyambhuva.

"MANU. (From the root man, to think.) ' The man.'

This name belongs to fourteen mythological progenitors of mankind and rulers of the earth, each of whom holds sway for the period called a Manwantara (manu-antara), the age of a Manu, i.e., a period of no less than 4,320,000 years.

The first of these Manus was Swâyam-bhuva, who sprang from Swayam-bhű, the self-existent. The self-existent, as identified with Brahmâ the creator, divided himself into two persons, male and female. From this pair was produced the male Virâj, and from him sprang the Manu Swâyam-bhuva. As the acting creator, this Manu produced the ten Prajâpatis or progenitors of mankind, called also Maharshis (mahâ-rishis).

According to another accounts this Manu sprang from the incestuous intercourse of Brahmâ with his daughter and wife, Sata-rűpâ. Brahmâ created himself Manu,."born of and identical with his original self, and the female portion of himself he constituted Sata-rűpâ," whom Manu took to wife.

The law-book commonly known as Manu is ascribed to this Manu, and so also is a Sűtra work on ritual bearing the same name.

The Manu of the present age is the seventh, named Vaivaswata, 'sun-born,' who was the son of Vivaswat, the sun, and he is a Kshatriya by race. He is also called Satya-vrata. There are various legends about his having been saved from a great flood by Vishnu or Brahmâ.

The names of the fourteen Manus are

  1. Swâyam-bhuva,
  2. Swârochisha,
  3. Auttami,
  4. Tâmasa,
  5. Raivata,
  6. Châkshusha,
  7. Vaivaswata or Satya-vrata,
  8. Sâvarna,
  9. Daksha-sâvarna,
  10. Brahma-sâvarna,
  11. Dharma-sâvarna,
  12. Sâvarna or Rudra-sâvarna, (
  13. Rauchya,
  14. Bhautya.


The sons of Manu Vaivaswata were—Ikshwâku, Nabhaga or Nriga, Drishta, Saryâti, Narishyanta, Prânsu, Nâbhâganedishta or Nâbhânedishta, Karűsha, and Prishadhra. But there is some variety in the names.

...
In the Râmâyana mention is made of a female Manu, and it appears that the word is sometimes used for "the wife of Manu.""

[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. Manu]

Dies sind seine 24 Gegenstände

  1. Erschaffung der Welt
  2. Klassifikation der Wesen
  3. Ausdehnung des Landes der Guten1

    1 d.h. von âryâvartta, dem Land, in dem Ârya leben sollten

    "Âryâvarta -- One important question that is very much canvassed in works on dharmasâstra is about the country or territory which should be called âryâvarta or which was a fit habitation for those who called themselves the followers of the Vedic religion."

    [Kane, P. V., History of Dharmasâstra. -- Vol II, 1. -- 2. ed. -- 1974. -- S. 11; dort auf S. 11 - 16 ausführlich]

    .

  4. Merkmale einer Versammlung
  5. Anordnung über die Opfer gemäß dem Veda und seinen Hilfswissenschaften1

    1 Hilfswissenschaften =  die sechs vedânga. Siehe Mundaka-Upanishad I,1,4ff:

    "4. Und er sprach zu ihm: »Zwei Wissenschaften soll man wissen nach dem, was die Brahmanwisser sagen, nämlich die höhere und die niedere.
    5. Die niedere ist der

     

    Aber die höhere ist die, durch welche jenes Unvergängliche (aksharam) erkannt wird;

    6. jenes, welches

    Unsichtbar, ungreifbar, ohne Stammbaum, farblos,
    Ohn' Aug' und Ohren, ohne Händ' und Füsse,
    Ewig, durchdringend, überall, schwer erkennbar,
    Jenes Unwandelbare,
    Das als der Wesen Schoss die Weisen schauen."

    [Übersetzung von Paul Deussen <1845 - 1919>, 1897]

  6. rechtes Verhalten (Sitte)
  7. Rechtshändel
  8. Strafrecht
  9. Verhalten des Königs
  10. Dharma der Stände1

    1 Stände = varna, oft zu Unrecht als Kasten (castes) übersetzt

  11. Unterscheidung der Lebensstadien
  12. Eherecht
  13. Verschiedenheiten zwischen Mann und Frau
  14. Erbfolge
  15. Vorschriften über Totenriten
  16. Unterschiede der Reinheit
  17. Kennzeichen von dem, was gegessen werden darf und was nicht
  18. Überlegung über das, was man verkaufen darf
  19. Überlegung über das, was man nicht verkaufen darf
  20. Arten des Falls aus der Ständeordnung
  21. Beschreibung der Himmel und der Höllen
  22. Bußen
  23. Upanischaden
  24. Geheimlehren

J. Jolly zur Stelle:

"The table of contents, which is here given for the original Code of Mann, corresponds in the main to the contents of the now extant version of that work. Thus
  1. the creation of the world is treated of, Manu 1,5-57;
  2. the various kinds of living beings, 1,34-50;
  3. the virtuous countries, II, 17—23;
  4. the constitution of a judicial assembly, XII, 108-114 ;
  5. the performance of offerings, III, 69-286; IV, 21-28, &c.;
  6. established usage (âcâra), passim, all the multifarious rules of private morals and social economy falling under this head;
  7. forensic law, chapters VIII and IX;
  8. the extirpation of offenders, IX, 252-293;
  9. the mode of life of a king, chapter VII;
  10. the system of the four castes and four orders, I, 87—101; IX, 325—336, &c.;
  11. marriage laws, in, 1-62;
  12. the mutual relations between husband and wife, IX, 1-103;
  13. the order of succession, IX, 103-220;
  14. the performance of obsequies, III, 122-286;
  15. rules of purification, V, 57-146; r
  16. ules of diet, V, 1-56;
  17. saleable commodities, and those which may not be sold, X, 85-94;
  18. the classification of offences, XI, 55-71;
  19. the twenty-one hells, IV, 88-90;
  20. penances, XI, 72-266.
  21. The Upanisbads are frequently referred to, e.g. II, 165; VI, 29
  22. Secret or mysterious doctrines are e.g. those taught in the twelfth chapter of the Code of Manu.

A somewhat analogous table of contents of the Code of Manu is given in that work itself,"

[The minor law-books / translated by Julius Jolly. -- Delhi [u.a.] : Banarsidass
1. Nârada, Brihaspati. -- Reprint [der Ausgabe] Oxford, 1889. -- 1965. -- XXIV, 396 S. -- (Sacred books of the East series ; 33), -- S. 1]

2. Das waren 100.000 Schlokas. Manu Prajâpati1 hat dies in 1000 Kapiteln niedergeschrieben und es dem Götter-Rischi2 Nârada3 gegeben.

1 Prajâpati

"PRAJÂ-PATI 'Lord of creatures,' a progenitor, creator.

In the Veda the term is applied to Indra, Savitri, Soma, Hiranya-garbha, and other deities.

In Manu the term is applied to Brahmâ as the active creator and supporter of the universe; so Brahmâ is the Prajâ-pati

It is also given to Manu Swâyambhuva himself, as the son of Brahmâ and as the secondary creator of the ten .Rishis, or "mind-born sons" of Brahmâ, from whom mankind has descended.

It is to these ten sages, as fathers of the human race, that the name Prajâ-pati most commonly is given. They are

  1. Marîchi,
  2. Atri,
  3. Angiras,
  4. Pulastya
  5. Pulaha,
  6. Kratu,
  7. Vasishtha,
  8. Prachetas or Daksha,
  9. Bhrigu, and .
  10. Nârada.

According to some authorities the Prajâ-patis are only seven in number, being identical with the seven great .Rishis. (See .Rishi.) The number and names of the Prajâ-patis vary in different authorities: the Mahâ-bhârata makes twenty-one."

[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]

2 Götter-Rischi (devarshi)

"DEVARSHIS. (Deva-rishis). Rishis or saints of the celestial class, who dwell in the regions of the gods, such as Nârada. Sages who have attaineed perfection upon earth and have been exalted as demigods to heaven."

"RISHI An inspired poet or sage. The inspired persons to whom the hymns of the Vedas were revealed, and under whose names they stand. "The seven Rishis" (saptarshi), or the Prajâ-patis, " the mind-bom sons " of Brahmâ, are often referred to. In the Satapatha Brâhmana their names are given as Go-tama, Bharadwâja, Viswâmitra, Jamad-agni, Vasishtha, Kasyapa, and Atri. The Mahâ-bhârata gives them as Marîchi, Atri, Angiras, Pulaha, Kratu, Pulastya, and Vasishtha. The Vâyu Purâna adds Bhrigu to this list, making eight, although it still calls them " seven." The Vishnu Purâna, more consistently, adds Bhrigu and Daksha, and calls them the nine Brahmarshis (Brahma-rishis). The names of Gautama, Kanwa, Vâlmîki, Vyâsa, Manu, and Vibhândaka are also enumerated among the great Rishis by different authorities. Besides these great Rishis them are many other .Rishis. The seven Rishis are represented in the sky by the seven stars of the Great Bear, and as such are called .Riksha and Chitra-sikhandinas, ' having bright crests.'"

[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]

3 Nârada

Abb.: Umschlagtitel von: Tales of Nârada / script Onkar Nath Sharma ; illustrations P.B. Kavadi ; editor, Anant Pai. -- Reprint -- Mumbai : India Book House, 2002. -- 31 S. : col. ill. -- (Amar chitra katha ; v. 520)

"NÂRADA. A Rishi to whom some hymns of the .Rig-veda are ascribed.

He is one of the Prajâpatis, and also one of the seven great .Rishis.

The various notices of him are somewhat inconsistent The Rig-veda describes him as "of the Kanwa family." Another authority states that he sprang from the forehead of Brahmâ, and the Vishnu Purâna makes him a son of Kasyapa and one of Daksha's daughters. The Mahâ-bhârata and some Purânas state that he frustrated the scheme which Daksha had formed for peopling the earth, and consequently incurred that patriarch's curse to enter again the womb of a woman and be born. Daksha, however, relented at the solicitation of Brahmâ, and consented that Nârada should be born again of Brahmâ and one of Daksha's daughters; he was hence called Brâhma and Deva-brahmâ.

In some respects he bears a resemblance to Orpheus, He is the inventor of the vînâ (lute), and was chief of the Gandharvas or heavenly musicians. He also went down to the infernal regions (Pâtâla), and was delighted with what he saw there.

In later times he is connected with the legend of Krishna. He warned Kama of the imminent incarnation of Vishnu, and he afterwards became the friend and associate of Krishna.

The Nârada-pancha-râtra relates that Brahmâ advised his son Nârada to marry, but Nârada censured his father as a false teacher, because devotion to Krishna was the only true means of felicity. Brahma then cursed Nârada to lead a life of sensuality, in subjection to women, and Nârada retorted the curse, condemning Brahmâ to lust after his own daughter, and to be an object unworthy of adoration. Nârada has the appellations, Kali-kâraka,' strife-maker;' Kapi-vaktra,' monkey-faced;' Pisuna, ' messenger or spy.'

Nârada was also one of the great writers upon law. His text-book, called " Nâradîya Dharma-sâstra," has been translated into English by Dr. Jolly."

[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
NÂRADA I. A very famous sage of the Purânas.

1) Birth. Nârada was the son of Brahmâ, born from his lap. Brahmâ mentally created the famous saptarshis, Marîci, Angiras, Atri, Pulastya, Vasishtha, Pulaha and Kratu. From Brahmâ's anger was born Rudra, from his lap Nârada, from his right thumb Daksha, from his mind Sanaka and others and from his left thumb a daughter called Vîranî. Daksha wedded Vîranî. (Devî Bhâgavata, 5th Skandha).


Abb.:  Nârada mit seinem Vater Brahmâ [Bildquelle: Tales of Nârada / script Onkar Nath Sharma ; illustrations P.B. Kavadi ; editor, Anant Pai. -- Reprint -- Mumbai : India Book House, 2002. -- 31 S. : col. ill. -- (Amar chitra katha ; v. 520). -- S. 1]

2) Various births of Nârada. The Purânas refer to more than seven prominent births of Nârada. He was first born as the son of Brahmâ, and after that, on account of Brahmâ's curse he was born as the Gandharva called Upabarhana. Following that he was born as the son of emperor Drumila and was named Nârada. Again born as the son of Brahmâ under the name Nârada, he married Mâlatî and ended his life as a monkey. He was again born as the son of Brahmâ and was cursed by Daksha. Afterwards he was born as the son of Daksha and also as a worm. All these births did not occur in one and the same Manvantara. Nârada may be noticed doing something or other in connection with the various characters in the Purânas. There is no other character in the Purânas occupying so popular a place in them as Nârada. The important five births of Nârada are described below.

(i) The Gandharva called Upabarhana. Nârada born from the lap of Brahmâ desired to remain a celibate. But, Brahmâ suggested that he should assume responsibility for procreation as his (Brahmâ's) other sons like Marîci and Sanaka had already become celibates. Nârada did not accept this suggestion of Brahmâ at which the latter got angry and cursed Nârada to lose his knowledge and to marry fifty beautiful women. Brahmâ continued:—"You will be born as a Gandharva known as Upabarhana and will become a great musician. You will be unrivalled in the handling of the Vînâ. After your death as the Gandharva you will be born as the son of a servant woman, and as such you will be a great devotee of Vishnu. Afterwards you will be born as my son when I will impart knowledge to you."

There was a Gandharva called Citraketu, who performed penance on the banks of the Pushkara lake to propitiate Shiva for a child. Shiva appeared and blessed Citraketu to the effect that Nârada, the son of Brahmâ, would be born as his son. Accordingly the wife of Citraketu delivered a son whom the family priest named Upabarhana. The boy grew up as a devotee of Vishnu. Brhaspati taught him the worship of Hari (Vishnu). Upabarhana lived on the slopes of the Himalayas performing ) penance. While Upabarhana was one day engaged in Samâdhi fifty daughters of the Gandharva called Citraratha passed that way, and they fell in love with Upabarhana, who was in Samâdhi. He awoke from Samâdhi on hearing ) the melodious songs of the fifty damsels who stood there with palms joined in reverence. Upabarhana too fell in love with them, and he married all the fifty girls. He returned with them to the palace and lived there for thousands of years. Once the Gandharvas and the Apsaras were invited to sing the story of Vishnu in Brahmaloka. Upabarhana accompanied them. He became lustful towards Rambhâ. The Prajâpatis, who noticed it got angry, and Upabarhana well-nigh dead due to their curse returned home. He told his wives all that had happened to him. He spread a darbha grass on the ground and lay on it and died. Mâlatî, the eldest of his wives, got ready to curse Brahmâ, Yama and Mrtyu. In great consternation they sought refuge under Vishnu, who comforted and sent them back to Mâlatî. They saluted her. Then a brahmin, who went there, questioned Brahmâ about the death of Upabarhana. The brahmin told him that, according to previous decision, life for another thousand years remained for Upabarhana, but he died in the meantime on account of the curse of Prajâpati. Immediately the brahmin assumed the form of Vishnu. The brahmin blessed Upabarhana who woke up from death rubbing his eyes. He lived happily at home with his wives. He was blessed with children and grandchildren. Knowing that his end was near Upabarhana and Mâlatî spent their time in austerities on the banks of the Gangâ. At last Upabarhana expired, and Mâlatî ended her life in his funeral pyre. (Bhâgavata, 7th Skandha).

(ii) Son of Kalâvatî. There lived in Kânyakubja the emperor called Drumila. He, along with his wife Kalâvatî, performed penance on the banks of the Gangâ for an offspring. Kalâvatî pleased Kashyapa, by her worship and with his blessing she became pregnant. Drumila, who in the meantime had renounced everything in life, decided to spend the rest of his life in the forest itself. He gifted away all his wealth to brahmins and died in the forest. Though Kalâvatî got ready to follow him in the funeral pyre, a celestial voice stopped her and she refrained from committing self-immolation. She returned to the village and lived as a slave in a brahmin's house. In due course of time she delivered a son. On the birth of the child it rained in the land which was suffering from failure of rains, and because of that the brahmin master of Kalâvatî named the child Nârada, meaning he who gives water. When the child Nârada grew up he told his mother the story about his former birth. He turned out to be a great devotee of Vishnu. Meanwhile, Kalâvatî, who went to milk the cow one night, was bitten to death by a snake, and Nârada was orphaned. Shiva and three attendants of his who went there in disguise were pleased at Nârada's great devotion for Vishnu and his service-mentality. He lived on the left-overs given by them. He repeated songs sung by them about Vishnu. Gradually Nârada became perfect devotee of Vishnu and a unique master of music. Shiva and others imparted Bhâgavata to Nârada before they left him. Nârada who thus attained divine knowledge performed penance for many years on the banks of the Gangâ. and died there. (Bhâgavata, 7th Skandha).

(iii) Birth as Kapi (Monkey). Nârada, who expired on the banks of the Gangâ was again born as the son of Brahmâ. Though the father wanted the son to get married the latter preferred to spend his days in the meditation on God. Brahmâ then told his son as follows: — "Why are you so much afraid of the house-holder's life? Many people have attained salvation by following the four âshramas (stages in life) like that of the celibate, the house-holder, the anchorite and the sannyâsin. In fact, only such people will be able to serve man and God. A girl named Mâlatî alias Damayantî is born to maharshi Sanjaya, and Shiva has granted her the boon that in this birth you will become her husband. You, therefore, go to Naranârâyanas engaged in penance on the Himalayas. They will give Mâlatî in marriage to you."

Accordingly Nârada went to Badarikâshrama where in the presence of Naranârâyanas he married Mâlatî. During those days Nârada and sage Parvata started on a pilgrimage in the course of which they went to the palace of emperor Sanjaya to observe Câturmâsya. The emperor left a well-furnished house at the disposal of the pilgrims. He also deputed his daughter Damayantî to serve them. The humble service of Damayantî pleased them both. But, Damayantî's devotion towards Nârada was more ardent and both of them noticed this fact. One day Parvata asked Nârada whether Damayantî did not take a special interest in him (Nârada) and to this Nârada answered 'Yes, I too think so'. Parvata got angry at this answer of Nârada and told him thus: "We had agreed at the time when we started on this tour to divulge all secrets to each other Now you have broken that contract. Why did you not tell me about Damayantî's partiality for you? You become, therefore, a monkey". Nârada, in turn, cursed Parvata as follows: "You will live in hell in Yamaloka for a hundred years.

Accordingly Nârada became a monkey and Parvata lived in hell. At this juncture Sanjaya's ministers advised him to marry his daughter to a prince, and the news made her very sad. Sanjaya understood the reason for his daughter's sadness from her nurse. The father had ultimately to yield to her wishes and Damayantî married Nârada, who had been turned into a monkey. Hundred years rolled by, and Parvata, the period of his curse being over, returned to the palace of Sanjaya. Nârada treated Parvata duly well, and pleased at the treatment, he gave redemption to Nârada from the curse. Nârada lived very happily with Damayantî for a long time at the palace, and after the demise of Damayantî he attained Brahmaloka. (Bhâgavata, 7th Skandha).

(iv) Born as Daksha's son. After the creation of the Devas was over, Brahmâ called Daksha to him and asked him to marry Vîranî and procreate, and Daksha accordingly begot five thousand sons of Vîranî. They were called Haryashvas Finding that the Haryashvas also were interested in the procreation of children Nârada, the Devarshi, approached and told them as follows:— "Oh ! Haryashvas ! You who are exceptionally vital people seem to be trying to procreate children. But, you have not enquired as to whether there is enough space on earth for such large numbers of people. You are just like children who know nothing about the world. How will you procreate people? Since you could live absolutely free in the sky, why do you not find out the limit of the earth?"

The Haryashvas thereupon ran away in different places to find out the limit of the earth, and they have not, like the rivers which entered the ocean, returned yet. At the loss of the Haryashvas in the above manner, Daksha created the Shabalâshvas, whom also Nârada sent away to various parts of the earth. Daksha again created five thousand people whom also Nârada drove away in the above manner. Angry and sad at this, Daksha cursed Nârada thus:— "Well, Nârada ! my children roam about like this because of you. Therefore, you too in future will be roaming about without a permanent abode. Moreover, you will have rebirth as my son." Nârada became a world-trotter on account of the above curse of Daksha. He was also reborn as the son of Daksha. (Devî Bhâgavata, 7th Skandha and Vishnu Purâna, Part 1, Chapter 15).

(v) Born as a worm. There is a story about Nârada being born as a worm. On the approach of a chariot the worm moved quickly away from its route lest its wheel should crush it to death. The King seated in the chariot burst out into laughter at the above sight when the worm told him as follows:—"There is nothing to be laughed at in my action. In every birth the body is much dear to the âtman (soul). Just as you love your body I also love and protect my body." (Mahâbhârata).

3) Vishnu showed Nârada the function of Mâyâ. See under Tâladhvaja I

4) Nârada became a woman. While staying once with Krshna at Dvârakâ, Nârada and the former went out on a tour in an aerial chariot. On the way they saw a stream and Krshna stopped the chariot there as Nârada wanted to quench his thirst at the stream. Nârada drank water from the stream disobeying Krshna's injunction that he should bathe before drinking water, and lo! the next moment Nârada was turned into a woman and when 'she' looked around neither Krshna nor the chariot was to be seen. She wandered about in the forest and at last reached an âshrama. When the Rshi of the âshrama awoke from his samâdhi he saw standing before him a beautiful woman who requested him to accept her as his disciple. He readily granted her request. The preceptor married the disciple and in due course of time she became the mother of sixty children. One day all the sixty children and their father expired together. The grief-stricken widow felt too weak to perform the obsequies of the dead. An extraordinary hunger also held her in its grips. She raised her hand to pluck a fruit from the mango tree that stood nearby but could not reach the mango above. She placed together the corpses one on the other, mounted upon the heap of dead bodies and plucked the mango-fruit Immediately a brahmin arrived on the spot and exhorted the widow on the impropriety of taking food without bathing after the death of husband and children. Then the widow entered the stream and dived in its waters holding above water the hand in which was held the mango, and lo ! it was Nârada who came out from the water. Only the hand, which had been held above water and did not therefore get wet, remained like that of a woman with bangles thereon. The brahmin, who stood there on the banks of the stream transformed himself into Krshna. As ordered by Krshna Nârada again dived with the whole of his body in the water when the hand also turned into that of a man. The mango held in the hand turned into an excellent Vînâ. And Krshna told Nârada: "The Rshi who lived with you as your husband and who is no more is Kâlapurusha, and the sixty children are years Prabhava, Vibhava etc. Krshna and Nârada then returned to Dvârakâ. (Bhâgavata. 7th Skandha).

5) Nârada met the woman called Bhakti. When Kalikâla held the earth in its grips Nârada, on a particular occasion, went round the world viewing the evils of Kali, and he saw a young woman immersed in grief sitting on the banks of the Yamunâ, the sports field of Krshna. On both sides of her two old men were breathing in an unconscious state, and the woman, weeping was trying to restore them to consciousness. Many other women were fanning the unconscious men and trying to comfort the woman. Nârada approached the young woman when she spoke to him as follows: 'Oh! great sage, please put an end to my grief, because your words will remove all grief. I am called Bhakti and these two old men are my sons, one of whom is known as Jnâna (knowledge) and the other Vairâgya (renunciation), and they have become old due to the impact of time. The others found here are sacred rivers, who have come to serve me. But, the service of nobody will do me good.

I was born in the Drâvida region, grew up in Karnâtaka, lived here and there in Mahârâshtra and became old at Gujarat whereat, atheists due to the evil of Kali inflicted wounds on me for a long time so that I became very weak. I did then go with my sons to the worshipful Vrndâvana where I regained my old form and became a young woman in the shape of a ghost. My children suffer here in an unconscious state and I have to leave this for another place. I am so very sad that my sons have become old. Why did I become a young woman when my sons were old people? We three were touring together, and how then did this difference arise with regard to us? Is it not the proper thing for the mother to be older, and her children younger? You will please explain the reason for all these." Nârada read out the Vedas and the Vedângas to her, to no purpose. Then Sanaka, Sanandana, Sanatkumâra, Sanatsujâta and others (all of them the mental offsprings of Brahmâ and gifted with eternal youth) asked Nârada to read out Bhâgavata to the sons of Bhakti. Nârada did so, and they became immediately young. (Padma Purâna, Uttarakhanda).

6) Tested Sri Krshna. Krshna was living in Dvârakâ with his 16008 wives. Nârada once wanted to know how Krshna managed to maintain so many wives without any difficulty or quarrels among them. To test it he first went to the palace of Rukminî where both Krshna and herself welcomed and treated him duly. Nârada next visited Satyabhâmâ's house where also Krshna and herself welcomed and treated him well. In the houses of all the 16008 wives of Krshna, Nârada had the same experience as above. He was wonder-struck at the divine powers of Krshna and returned home praising Krshna (Bhâgavata, 10th Skandha).

7) Mahâvishnu put down Nârada's haughtiness. Nârada had been very proud about his greatness as a musician. Vishnu decided to put an end to this conceit of Nârada for which purpose he took Nârada to a forest. There they saw many women, whose limbs had been cut, crying on account of insufferable pain. Mahâvihsnu asked the women who they were and why their limbs were cut. They answered Vishnu that they were Râginîs, the presiding deities over the various tunes and that they were reduced to their present plight by the totally erroneous singing of the tunes by Nârada.
Nârada hung his head down in shame at the above answer of the women and he was cured of his conceit. (Adbhuta Râmâyana).

8) Hanűmân shamed Nârada. Nârada once met Hanűmân, who sang a song for him. Enjoying the music Nârada placed his Vînâ on a rock which had been melted by the song of Hanűmân, and Nârada's Vînâ, sank into the melted rock. When the singing by Hanűmân was over, the rock, as of old, became hard again and the Vînâ got stuck up with it. Hanűmân asked Nârada to melt the rock again with a song of his and take away his Vînâ. Nârada sang and sang, all to no purpose. The rock did not melt again. Then Hanűmân sang a song and the rock melted. After praising Hanűmân Nârada left the place ashamed. (Adbhuta Râmâyana).

9) Sri Krshna instructed Nârada about Mâyâ. Nârada once requested Krshna to teach him about Mâyâ (illusion) and Krshna told him that he would be taught sometime later. Afterwards, one day while Nârada was walking about, it began to rain and he took shelter from the rain in a hut near at hand. There was a beautiful young woman in the hut and Nârada fell in love with her. Nârada lived with her for many years and a number of children were born to them. But, a flood washed the mother and children off into the sea, and Nârada was grief-stricken. Then Krshna appeared there and asked Nârada whether he loved Mâyâ. Nârada confessed that he understood Mâyâ very well and requested Krshna to save him from attachments on account of Mâyâ.

10) Nârada and Sanatkumâra. Once Nârada went to Sanatkumâra and requested him to instruct him in spiritual wisdom telling the latter that he had already learnt the Vedas and all other scriptures and arts. Sanatkumâra accordingly taught him about the perfect nature, without either beginning or end, of supreme bliss. He taught Nârada thus : "Everything is God. God exists in all animate and inanimate objects, and God is superior to everything." (Chândogyopanishad)."

[Quelle: Mani, Vettam [Vettammâni] <1921 - >: Puranic encyclopaedia : a comprehensive dictionary with special reference to the epic and puranic literature. -- 1. ed. in engl.. - Delhi : Motilal Banarsidas, 1975. - VIII, 922 S.  -- ISBN 0-8426-0822-2. -- Originaltitel: Purananighantu (1964). -- S. 526 - 529.]

Nârada hat es von Manu gelernt und es in 12.000 Versen zusammengefasst, da er dachte, dass dieses Buch wegen seines Umfangs von den Menschen nicht leicht behalten werden kann. Und er gab es dem großen Rischi Mârkandeya1.

1 Mârkandeya

"MÂRKANDEYA. A sage, the son of Mrikanda, and reputed author of the Mârkandeya Purâna. He was remarkable for his austerities and great age, and is called Dîrghâyus, 'the long-lived'."

[Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v. ]
"MÂRKANDEYA. The son of Mrkandu. He was a great devotee of Shiva.

1) Genealogy. Bhrgu, son of Brahmâ, begot of his wife Khyâtî a daughter named Lakshmî and two sons named Dhâtâ and Vidhâtâ.

Dhâtâ and Vidhâtâ married Âyati and Niyati daughters of Mahâmeru. Dhâtâ. begot of his wife Âyati a son named Prâna and Niyati bore Vidhâtâ a son named Mrkandu, Mârkandeya was the son of Mrkandu and Vedashiras was the son of Mârkandeya.

2) Birth. Mrkandu did not have sons for a long time and so he performed penance for several years to please Shiva to get a son. Shiva appeared before him in person and asked him thus "Do you desire to have a virtuous, wise and pious son who would live up to sixteen years or a dull-witted evil-natured son who would live long ?" Mrkandu chose the first type and soon a son was born. He was named Mârkandeya. Even from boyhood Mârkandeya knew all the Vedas and shâstras. His pleasing manners got the approval of his teachers and the boy was liked by one and all. But the parents were sad and whenever they looked at their son a gloom spread over their face. The secret of the short span of his life was hidden from him. The sixteenth year was fast approaching and one day unable to control their grief they wept before him. Mârkandeya asked them the reason why they wept. Mrkandu with tears running down his cheeks told him the story. From that day onwards Mârkandeya started performing penance wearing barks of trees for his dress and growing matted hair. The boy was soon engrossed in severe austerities.

The day of his death came and the boy sat before the idol of Shiva in deep meditation. The servants of the god of Death could not approach Mârkandeya for the radiation from him was too hot for them. So Yama, the god of Death, himself came to fetch him. Then Mârkandeya crying loudly for help embraced the idol before him. Yama threw his rope in a loop and it went and circled round the idol also. Angry Shiva rose from the idol and
coming down killed Yama to save the child. From that day onwards Shiva got the names Mrtyunjaya and Kâlakâla. After that at the request of the devas Shiva gave life to Yama again and made Mârkandeya to be of sixteen years for ever.

3) Penance of Mârkandeya. The Purânas state that after getting the blessing from Shiva, Mârkandeya lived for ten crores of years. While he was in deep meditation six Manvantaras passed away. When Mârkandeya continued his meditation to the seventh Manvantara India got frightened and he made an attempt to abort the penance of Mârkandeya. Indra sent his troops of Gandharvas, nymphs, Manmatha and Vasanta to the âshrama of Mârkandeya. The âshrama of Mârkandeya was at a place which was on the northern side of the Himalayas and was famous by the presence there of the river Puspabhadrâ and the rock Citra. The agents of Indra came there and tried to entice him with many temptations. Beautiful celestial maidens danced around the âshrama. Flowers fell from their hair when their waists shook by the weight of their heavy breasts. Enchanting girls played with balls here and there. As they played the bracelets on their waists fell down and the thin garments that hid their bodies flew up showing an alluring nakedness. Kâma (God of Love) sent his arrows at that time against the sage. But Mârkandeya sat unconcerned as rigid as a rock and Indra accepted defeat When Indra and his troops returned disappointed Mahâvishnu with .many sages went to Mârkandeya. He awoke from his meditation and worshipped Vishnu.

4) Vision of Pralaya. On one evening at dusk Mârkandeya was sitting at Pushpabhadrâtîra when from somewhere a wind began to blow. The wind increased in strength and the sky became covered with clouds. The place resounded with peals of thunder and soon it began to rain. Rains became heavy. Rivers became flooded and water-level in the oceans rose. Everything around was submerged in water and Mârkandeya alone stood there with his matted hair swinging in the wind. It was impossible to know the directions and Mârkandeya started walking. He fell into whirlpools but was the next instant thrown up on to the top of surging waves. Then he saw on the top of a high wave a banyan tree. On a branch on the north-east of the tree he saw an infant lying, devouring the darkness by its effulgence. He was attracted to the infant by its vital force and went inside the infant as it inhaled. Inside the belly of the kid Mârkandeya had a vision of the entire universe. He saw the sky, the horizon, the stars, the oceans, the mountains expanses of land, Suras, Asuras, forests and all that the universe contained in its proper set-up. He saw passing before his eyes the elements, the Yugas and the Manvantaras. After some time he was thrown out by an exhalation of the infant. He stood on the waters. The old banyan tree was still there. An infant was still lying on a leaf on that tree. Mârkandeya then knew it was Mahâvishnu. He rushed to embrace the child; but the child disappeared before he reached it. Mârkandeya praised Mahâvishnu.

5) Pârvatî and Parameshvara come to Mârkandeya. When Mahâvishnu disappeared from his vision he felt he was sitting at Pushpabhadrâtîra and he again went into meditation. At that time Pârvatî and Parameshvara came that way and appeared before Mârkandeya. The sage worshipped them and they both blessed Mârkandeya and said "Every desire of yours will be fulfilled. You will never be rugous or grey-haired and will live virtuous and famous till the end of the world. Omniscience will be an asset for you'. After having said so much Pârvatî and Parameshvara disappeared. The Purânic belief is that the realised soul of Mârkandeya is moving about in the universe. (10th Skandha, Chapters 8 to 11, Bhâgavata).

6). Details from Mahâbhârata relating to Mârkandeya.

  1. This sage shone in the court of Dharmaputra. (Shloka 15, Chapter 4, Sabhâ Parva).
  2. He sits in the court of Brahmâ and worships him (Shloka 12 , Chapter 11, Sabhâ Parva).
  3. Once Mârkandeya gave Dharmopadesha to the Pândavas. (Chapter 25, Vana Parva).
  4. Mârkandeya sitting on the banks of the river Payoshnî sang praises about river Payosnl and king Nrga. (Shloka 5, Chapter 88, Vana Parva).
  5. Once Mârkandeya narrated to Dharmaputra stories about Kings and Rshis. (Chapters 186 to 232, Vana Parva).
  6. Mârkandeya had a vision of the great deluge. (Chapter 188, Vana Parva).
  7. This sage entered the belly of Bâlamukunda. (Shloka 100, Chapter 188, Vana Parva).
  8. Mârkandeya gave a description of Kaliyuga. (Shloka 7, Chapter 190, Vana Parva).
  9. He described at another time the incarnation of Kalki. (Shloka 93, Chapter 19, Vana Parva).
  10. Once Mârkandeya narrated the story of Tripuravadha to Dharmaputra. (Shloka 2, Chapter 33; Karna Parva).
  11. Mârkandeya was also one among the several sages who visited Bhîshma lying on his bed of arrows. (Shloka 11, Chapter 47, Shânti Parva).
  12. Mârkandeya learnt Sahasranâma (thousand names) of Shiva from Naciketas and taught the same to Upamanyu. (Shloka 79, Chapter 17, Anushâsana Parva).
  13. Once Mârkandeya discussed with Nârada topics on many different subjects. (Dâksinâtya Pâtha, Chapter22, Anushâsana Parva).
  14. Once Mârkandeya explained the evils of taking flesh as food. (Shloka 37, Chapter 115, Anushâsana Parva).
  15. The name of the wife of Mârkandeya was Dhűmornâ. (Shloka 4, Chapter 146, Anushâsana Parva).
  16. Yudhisthira worshipped Mârkandeya also when he worshipped great sages before commencing the Mahâprasthâna. (Shloka 12, Chapter 1, Prasthâna Parva, M.B.).
  17. Mahâbhârata gives the following synonyms for Mârkandeya:—Bhârgava, Bhârgavasattama, Bhrgukulashârdűla, Bhrgunandana, Brahmarshi and Viprarshi."

[Quelle: Mani, Vettam [Vettammâni] <1921 - >: Puranic encyclopaedia : a comprehensive dictionary with special reference to the epic and puranic literature. -- 1. ed. in engl.. - Delhi : Motilal Banarsidas, 1975. - VIII, 922 S.  -- ISBN 0-8426-0822-2. -- Originaltitel: Purananighantu (1964). -- S. 488f.]

3. Mârkandeya lernte es von Nârada und fasste es in Hinblick auf die Lebensspanne der Menschen in 8000 Versen zusammen und übergab es dem Sumati, dem Nachkommen des Bhrgu 1.

1 Bhrgu

"Bhrigu, one of the great .Rishis of antiquity, is in the Code of Manu introduced as a son of Manu, and as. the compiler of the present version of the Code of Manu; see Manu I, 35, 59, 60. The fact of his being mentioned here as the father of Sumati, the compiler of the final recension of the Code of Manu, renders it probable that this work may have closely resembled the now extant Code of Manu. However, the latter work has not more than 2684 slokas, instead of the 4000 attributed to the version of Sumati."

[The minor law-books / translated by Julius Jolly. -- Delhi [u.a.] : Banarsidass
1. Nârada, Brihaspati. -- Reprint [der Ausgabe] Oxford, 1889. -- 1965. -- XXIV, 396 S. -- (Sacred books of the East series ; 33), -- S. 1]

4. Sumati lernte es von Mâkandeya und fasste es in 4000 Versen zusammen, da er erkannte, dass wegen des Schwunds der Lebensspanne1 der Menschen ihre Fähigkeit geringer ist.

1Schwund der Lebensspanne

"As for the successive lessening of life, and general deterioration of the world, in the four ages, Kr/la, Treta, Dvfipara, and Kali, see Manu I, 81-86."

[The minor law-books / translated by Julius Jolly. -- Delhi [u.a.] : Banarsidass
1. Nârada, Brihaspati. -- Reprint [der Ausgabe] Oxford, 1889. -- 1965. -- XXIV, 396 S. -- (Sacred books of the East series ; 33), -- S. 3]

5. Diese Version lernen die Manen und die Menschen. Götter, Gandharven u.ä. lernen in extenso die ausführliche Fassung in 100.000 Schlokas.

Dort1 steht folgender Schloka am Anfang:

"Es war dies alles dunkel, nichts hat man erkannt." (Manu I, 5ab)
"Dann erschien der aus sich selbst existierende, viergesichtige Ehrwürdige2." (Manu I, 6ab)

1 Dort: nach dem Kommentar Asahâyas im Urmanu mit 100.000 Versen.

2 der aus sich selbst existierende, viergesichtige Ehrwürdige = Brahmâ


Abb.: Brahmâ [Bildquelle: http://www.chennaimuseum.org/draft/gallery/01/arch.htm. -- Zugriff am 2003-10-18]

6. Auf diesen Anfang folgt der Reihe nach Gegenstand auf Gegenstand. Der neunte Gegenstand dabei ist "Rechtshändel". Dafür  machte der Götter-Rischi Nârada am Anfang diese Mâtrkâ im Sűtrastil1.

1 Mâtrkâ im Sűtrastil

"The Mâtrikâ or 'Introduction' (compare divyamâtrikâ, a ' general introduction to the law regarding ordeals,' in the Mitaksharâ, p. 139) which is here attributed to Nârada, appears to have formed part of the abridgment in 12,000 slokas, which was originally composed by him. It was composed in the Sűtra style, i.e. it was made up of aphorisms. The slokas are frequently designed as Sűtras by the commentators of law-books. Supposing this work to have consisted of twelve chapters, like the present Code of Manu, each chapter would have contained about 1000 slokas. The Nârada-smriti actually has about 1000 slokas. In the Code of Manu, forensic law is treated in the eighth and ninth chapters. The compiler of the present work declares his composition to be the ninth chapter of Nârada's abridged version of the Code of Manu. In the above enumeration of twenty-four subjects treated in the original Code of Manu, judicial procedure is introduced as the seventh and eighth subject. This coincidence indeed might be accidental."

[The minor law-books / translated by Julius Jolly. -- Delhi [u.a.] : Banarsidass
1. Nârada, Brihaspati. -- Reprint [der Ausgabe] Oxford, 1889. -- 1965. -- XXIV, 396 S. -- (Sacred books of the East series ; 33), -- S. 3f.]

Das ist ihr Anfang:

Julius Jolly <1849 - 1932> zur historischen Bedeutung dieser Einleitung

"THE Nârada-smriti or Nâradîya Dharmasâstra first attracted attention nearly a century ago by being quoted in the Preface to Sir W. Jones's celebrated translation of the Code of Manu. What caused it to be brought before the notice of the learned world, was its bearing on the origin and history of the authoritative law-book of ancient India. The statements extracted by Sir W. Jones from the opening chapter of Nârada's law-book require some modification at. present, as he was not acquainted with the larger and more authentic of the two versions of Nârada's work, which is now translated. It appears from the present work (pp. 1-4) that Nârada, the reputed compiler of the Nâradîya Dharma-sâstra, refers to four, instead of three, successive versions of the Code of Manu, in 100,000 slokas or 1,080 chapters, in 13,000, 8,000, and 4,000 dokas. The authorship of these four versions is assigned, respectively, to Manu, Nârada, Mâkandeya, and Sumati, the son of Bhrigu, and the Nârada-smriti is described as an abridgment, made by Nârada, of the ninth or Vyavahâra (legal) chapter of the original Code in 100,000 slokas. The first part of Nârada's abridgment of the ninth chapter of Manu's Code is designed as a mâtrikâ or vyavahâra-mâtrikâ, 'summary of proceedings-at-law' or 'general rules of procedure.'

Though the mythical nature of the Preface the Nârada-smriti is sufficiently apparent, some facts which recently have come to light impart a higher degree of probability to the alleged connexion between , Manu and Nârada, than was formerly allowed by myself.

Thus the contents of Nârada's Preface to his Smriti appear to have been known to such an early author as Medhâtithi, who quotes it, rather loosely it is true, in his Commentary on the Code of Manu, where he says that 'this work, consisting of one hundred thousand (slokas), was composed by Prajâpati and abridged successively by Manu and the rest.' This goes far to prove that the Preface to the Nârada-smriti had attained notoriety as early as the ninth century A.D., and must be nearly or quite as old as the remainder of the work.

The antiquity of the account given by Nârada of the origin and history of the principal code of ancient India is supported to some extent by the Paurânik statement regarding four successive remodellings of the original composition of Svâyawbhuva (Manu), by Bhrigu, Nârada, Brihaspati, and Angiras, and by a curious tradition preserved in the Mahâbhârata, to the effect that the original Dharmasâstra, produced by Brahman in 100,000 chapters, was successively reduced to 10,000, 5,000, 3,000, and 1,000 chapters by .Samkara, Indra, Brihaspati, and Kâvya.

What is more, in a colophon of the ancient Nepalese MS. of the Nârada-smriti, that work is actually designed as the Mânava Dharmasâtra in the recension of Nârada (mânave dharmasâstre nâradaproktâyâm samhitâ-yâm), just as the Code of Manu in the colophons is usually called the Mânava Dharmasâstra in the recension of Bhrigu (mânave dharmasâstre bh'guproktâyâm samhitâyâm, or mânave dharmasâstre bhrguprokte).

Again, the chapter on theft (caurapratishedha), which has come to light in Mr. Bendall's Nepalese Palm-leaf MS. of Nârada, and in a Nepalese paper MS. recently discovered by the same scholar, forms an appendix to the body of the Nârada-smriti, exactly in the same way as an analogous chapter on robbery and other criminal offences is tacked on at the close of the eighteen titles of law in the Code of Manu, IX, 352-293.

It also deserves to be noted, perhaps, that the Dhamathats of Burma, while professing to be founded on the laws of Manu, contain several rules and maxims which may be traced to the Nârada-smriti, whereas they do not occur in the Code of Manu.

Although, therefore, there appears to be an element of truth in Nârada's account of the history of . the Code of Manu, and of his own Smriti, there can be no doubt that the actual position of the two works has been inverted by him. The composition of Bhrigu, or of Sumati, the son of Bhrigu, i.e. the now extant Code of Manu, is not posterior, but decidedly anterior, in date to the Nârada-smriti, as may be gathered easily from a comparison of both works."

[The minor law-books / translated by Julius Jolly. -- Delhi [u.a.] : Banarsidass
1. Nârada, Brihaspati. -- Reprint [der Ausgabe] Oxford, 1889. -- 1965. -- XXIV, 396 S. -- (Sacred books of the East series ; 33), -- S. xi - xiii]

Zu: Mâtrkâ 1: Gerichtsverfahren, Allgemeiner Teil (vyavahâra)