In epic poetry, they are the sons of Dharma by Murti or Ahimsa, and emanations of Vishnu, Arjuna being identified with Nara, and Krishna with Narayana.

When depicted separately, Nara is portrayed with two hands and wearing deer skin, while Narayana is shown on the right in the usual form of Vishnu.

Immediately, there sprung from it a beautiful nymph, whose charms far excelled those of the apsaras, and made them return to heaven, filled with shame and vexation.

[12][13] According to the Mahabharata, Shiva's trishula, after laying waste to Daksha's yajna, travelled to the Badarikāśrama, where it pierced the chest of Narayana, who had been engaged in a penance.

By the force of the utterance of the sound 'Hum', produced by Narayana, the trident was subsequently ejected from his chest and returned to Shiva, who was then determined to slay the sages.

[14] In Shaiva tradition, the sage Narayana performed great penances at the holy spot of Badarikāśrama, propitiating Shiva, and becoming invincible.

[15] According to the Bhagavata Purana, "There in Badrikashram (Badrinath) the Personality of Godhead (Vishnu), in his incarnation as the sages Nara and Narayana, had been undergoing great penance since time immemorial for the welfare of all living entities."

Vishnu told his devotee that the Nara-Narayana brothers were invincible, as they were the sons of Yama, and could only be conquered in devotion rather than combat.

[19] According to Bhandarkar, the deities of Nara-Narayana must have been very popular at the time of the composition of the Mahabharata, since in the opening stanzas of various parvas (constituent books) of the epic, obeisance is made to these two devas.

[citation needed] Members of this group interpret the events that took place at Badarikashram, the abode of Nara-Narayana, that led to the incarnation of Swaminarayan.

The curse led to Narayana taking the form of an avatar on Earth to destroy evil and establish ekantik-dharma, religion based on morality, knowledge, detachment, and devotion.