Narada and Brahma: Inner and Cosmic Powers Guiding Valmiki’s Vision

Question

You explained the meaning of the word Narada — as “that which is undivided, not fragmented.” So it means that state of consciousness which is whole, not broken.

Answer

Yes, exactly — the state of consciousness that can be fully present anywhere, at any time, without obstruction, and can act freely.

Question

Still, I’d like a bit more clarity on this. Let’s say there are two people — me and you.
Now, suppose you begin reading the Ramayana. Your mind says, “I’ll study the Ramayana.” But your intellect says, “You’ve already read it, why waste time again?” And your subconscious says, “This is something we’ve carried in our hearts for many lifetimes; let’s read it as long as the mind enjoys it, and stop when it doesn’t.”
So your mind, intellect, and subconscious — these three aspects of consciousness — are each saying different things, working in different directions. That is your consciousness.

Now take me: I sit to study the Ramayana. My mind says, “I want to study this deeply.” My intellect says the same. My subconscious and conscious mind also agree. Then my consciousness becomes integrated — whole. We can call it samagra chetana (integral consciousness), akhanda chetana (unbroken consciousness), or ekībhūta chetana (unified consciousness) — whichever word we like.

Your consciousness, on the other hand, is divided — fragmented. The mind says one thing, the intellect another, the subconscious something else.
So, whenever we decide to do something — a duty, an act — only if our consciousness is unified, only then does it rise and guide us.

When Valmiki was guided by Narada, it means his consciousness was unbroken and integral. A fragmented consciousness never gives direction.

Question

Then you also explained this in connection with vyashti and samashti (individual and collective consciousness) — with Brahmaji representing the collective.

Answer

Yes. So there are two levels here.
One is Narada — our own integral consciousness. In modern language, we might call this the law of attraction: this consciousness naturally gets drawn toward what we focus on and strengthens that thought.

And then there is Brahma — the collective mind (samashti manas).
When our own mind (vyashti manas) thinks, “I’ll study the Ramayana,” there’s also a universal mind — the mind of the whole cosmos — which is Brahma. That too comes to help.
Whenever we take up a great work, it’s not only our individual mind that acts; the collective also supports us.

So, Brahma represents that universal assistance — the support of the entire existence.
Valmiki, therefore, received help from two sides: one from Narada, his own inner consciousness, and another from Brahma, the universal consciousness.

Question

Ah, now it’s clearer — the whole existence helps us.

Answer

Exactly! That’s why we say that a great soul doesn’t need outer instruction. Such beings are self-directed. Why? Because their inner integrated consciousness helps them (that’s Narada), and the collective existence supports them (that’s Brahma).
So both Narada and Brahma assist — only then can a great person accomplish great work.

Question

That’s a very important point — that in any noble action, two powers always help us: one inner (Narada) and one outer (Brahma).
Now, I wonder — did Sage Valmiki consciously compose the Ramayana with all this philosophical structure in mind? Did he truly understand these principles in such depth?

Answer

Yes, of course. But see, it’s really the Divine who works through a medium. Knowledge always belongs to the Divine. If God chose Valmiki as His medium, then what a wondrous thing it is — to express our deepest inner states and inner knowledge in the form of such a beautiful story!
This isn’t possible for an ordinary human mind. Every single word is placed with such precision. For instance, he didn’t use the word vyādha for hunter — he said niṣāda. Why? Because each word carries meaning. Once we understand the etymology of a word, the hidden truth within it comes out.

For example, niṣāda means “one who sits on a lower level of consciousness.” That’s our ignorance — the state of being identified with the physical body, thinking “I am this body.” That’s our lower consciousness, our niṣāda.

What a beautiful composition this Ramayana is — so attractive outwardly, yet hiding within it such deep spiritual knowledge! As we uncover it in the coming years, we’ll see how every word holds meaning.

Question

And as you explained before, the Divine manifests through three powers — creation, preservation, and dissolution — which we’ve named Brahma, Vishnu, and Mahesh.

Answer

Yes, exactly. And this same Divine power functions within us in those forms. When we study the Ramayana in this light, countless insights will open before us — truly astonishing ones. We’ll find ourselves amazed again and again!

To really absorb this, one must remain a seeker (mumukshu). And when we understand the Ramayana in this way, then reading the Vedas, Purāṇas, or Upaniṣads also becomes easy, because we start recognizing the steps of the journey of consciousness.
Each episode in the Ramayana corresponds to a step in that inner journey. We can’t rearrange them or jump ahead, because the story follows the natural order of consciousness itself.

Question

So gradually, we too will have to grow in understanding these principles, right?

Answer

Yes, exactly! As we move forward step by step, you’ll all become familiar with this way of seeing. At first, it might feel difficult, but as we begin to understand the meanings of the words, we develop a natural ease with it — a kind of practice builds up.