IV. THE ALLEGORY OF PURANJANA.

*SKANDHA IV. CHAP. 25-29.* There was a king called Puranjana. He had a friend, but the king knew not his name nor his doings. Puranjana went in search of a place to live in. He went about on all sides, but found no suitable abode. At last while roaming south of the Himalayas, he found one Puri (town) in Bharata Varsha (India), The marks were all favourable. There were nine gateways. In one of the gardens he found a most beautiful young lady. She had ten attendants. Each of them had hundreds of wives. One five-headed serpent was the warder of the town and he constantly guarded his mistress. The lady was on the look out for one to be her lord. Puranjana broke forth into words of love, and asked who she was. "O thou greatest of men!" exclaimed the lady, "I know not who I am or who thou art. Nor do I know who made us both. This only I know, that I now exist. I do not know even who made this town for me. These are my companions male and female. This serpent guards the town, even when we are all asleep. Luckily hast thou come here. I shall try with all my companions to bring to thee all objects of desire. Be thou the lord of this Puri for one hundred years. And accept all enjoyments brought by me." Puranjana entered the Puri and lived in enjoyment there for one hundred years. Of the nine gateways, seven were upper and two lower -- five on the east (Purva, which also means front), one on the south (Dakshina), one on the north (Uttara) and two on the west (Paschima). Two of them Khadyota and Avirmukhi were close to each other and Puranjana used them whenever he would go out to see Vibhrajita in the company of Dyumat. Nalini and Nalini were also two passages built together. Puranjana used them with the help of Avadhuta in order to repair to Saurabha. The Mukhya passage was used for Apana and Bahudana. Through the southern passage Pitrihu, Puranjana went with Srutadhara to Dakshina Panchala and through the northern passage Devahu, to Uttara Panchala. Through the western passage called Asuri, Puranjana went with Durmada to Gramaka. The other western passage was called Nir-riti, Through that passage Puranjana went with Lubdhaka to Vais-asa. There were two blind gates _i.e._ without opening, viz: -- Nirvak and Pesaskrita. Puranjana used them for motion and action. He went inside the town with Vishuchina. There he experienced Moha (delusion), Prasada (contentment) and Harsha (joy), caused by his wife and daughters. Puranjana became thus attached to Karma. He slavishly followed whatever the Queen did. If she heard, the King heard. If she smelt, the King smelt. If she rejoiced, the King rejoiced. If she wept, the King wept. Puranjana merged his self entirely in that of his wife. Once upon a time, the King went out hunting into the forest Panchaprastha, His chariot had five swift going horses, two poles, two wheels, two axles, three flags, five chains, one bridle, one charioteer, one seat for the charioteer, two yoke ends, seven fenders, and five courses. He had a golden armour and an endless supply of arrows. Brihadbala was the commander of his forces. The King forgot his wife for the time being in the chase of deer. But he got tired and returned home. The Queen would not speak to him in feigned anger. The King appeased her with gentle and flattering words of love. So passed the days in utter delusion. The King had 1100 sons and 110 daughters. He gave them in marriage to duly qualified persons. Puranjana's sons had 100 sons each. The kingdom of Panchala became filled with the progeny of Puranjana. The King performed sacrifices for the welfare of his children and killed animals for the purpose. Chandavega, a Gandharva king, had a strong force of 360 white Gandharvas. Each of them had one black wife. By turns these Gandharvas robbed the town of Puranjana. The serpent-warder could not fight long against such odds, it lost strength day by day. The King and all the citizens became extremely anxious. There was a daughter of Kala who went about the world for a husband. But no one received her for a wife. She went to Narada and on the refusal of the sage cursed him to become a wanderer for ever. She was referred however by Narada to Fear, the King of Yavanas. King Fear would not accept her for his wife. But he addressed her as his sister and assured her that she would enjoy all beings on earth, if only she attacked them unnoticed. His Yavana troops would always accompany her as well as his brother Prajvara. The Yavana troops of King Fear under Prajvara and the daughter of Kala attacked the Puri of Puranjana. The old serpent gave way. The Puri was burnt up by Prajvara. There was wailing all round. The Serpent left the Puri. Puranjana was dragged out of it. The sufferings he had caused to others in sacrifices or otherwise reacted upon him. Long he suffered forgetting even his old friends. His mind had been tainted by the constant company of women and he had thought of his wife till the last moment. So he became a female in the next birth. She was born as the daughter of the Vidarbha king. Malayadhvaja, King of Pandya, defeated other princes in the fight for her hand and the princess became his wife. She bore to the King one black-eyed daughter and seven sons. The sons became kings of Dravida and each of them had millions of sons, Agastya married the daughter of the King, and had by her a son called Dridhachyta. His son was Idhmavaha. King Malayadhvaja divided the kingdom amongst his sons; and ascended the hills for devotional meditation. His wife accompanied him. One day the princess found the body of her husband cold in death. With loud lamentations, she prepared the funeral pyre, placed the King's body upon it and put fire thereon. She then resolved to burn herself on the same pyre. The former friend now appeared. Addressing the Queen he said: -- "Who art thou? Who is he lying on the funeral pyre that thou mournest aloud? Dost thou know me, thy friend, thy former companion? Dost thou remember even so much that thou hadst a friend, whom thou canst not recognise? Thou didst leave me in search of some earthly abode and enjoyment. We were two Hansas (swans) on the Manasa Loka and we lived together for one thousand years. Desirous of worldly enjoyments thou didst leave me for the earth and there didst find a town with a woman as its mistress. The company of that woman spoiled thy vision and effaced thy memory. Hence thou hast attained this state. Thou art not the daughter of the Vidarbha King, nor is this King thy husband. Nor wast thou the husband of Puranjana. By my _maya_ thou misconceivest thyself as a man or a woman. But in reality both myself and thyself are Hansas. Wise men find no difference between us. If there is any difference between a man and his image, that is the difference between me and thyself." The other Hansa now regained his lost consciousness and was reawakened to his former state. This is the story of Puranjana. Now its explanation by Narada: -- Puranjana is Purusha -- he who illumines the Pura with consciousness. The unknown friend is Ishvara. The Pura or Puri or town is the human body. "The marks were all favourable" -- there were no deformities in the body. "The nine gateways" are the nine openings of the body. The young lady Puranjani is Buddhi. She is the mistress of the body. The ten male attendants are the five _jnanendriyas_ or organs of perception and the five _karmendriyas_ or organs of action. The wives of the attendants are the functions of the Indriyas. The five-headed serpent is Prana. The five heads are its five sub-divisions. "One hundred years" is the full term of man's life. "Khadyota," literally glow-worm, is the left eye, for, it has not the illumining capacity of the right eye. "Avirmukhi" or the great illuminator is the right eye. "Vibhrajita" is Rupa or object of sight. "Dyumat" is the perceiving eye. "Nalini" and "Nalini" are the left and right nostrils respectively. "Avadhuta" is Vayu. In the story, it means the perceiving nose. "Saurabha" is Gandha or smell. "Mukhya" is mouth. "Apana" is speech. "Bahudana" is eating. "Panchala" is Pancha (five) + ala (capable) that which is capable of bringing to light such of the five objects of the senses, as cannot be otherwise cognised; Sastra or spiritual teachings. The right ear is stronger than the left ear. Therefore it is more prominent and useful in _hearing_ the Sastras, of which the first to be heard is Karma Kanda. A man by the observance of Karma Kanda is called to the Pitris, _i.e._ he reaches, after death, the path called Pitriyana. "Pitrihu" is therefore the right ear. "Devahu" is the left ear corresponding to Devayana. "Uttara Panchala" is Pravritti Sastra or teachings of worldliness. "Dakshina Panchal" is Nivritti Sastra or teachings of renunciation. "Nirriti" is death. The anus is called death, because ordinarily the Linga Sarira goes out through that passage after death. "Lubdhak" is Payu. "Vaisasa" is excrement. "Nirvak" is foot. "Pesaskrita" is hand. Of the Indriyas, hand and foot are blind, as there are no openings in them. "Vishuchina" is mind. Moha is the result of Tamas, Prasada of Satva and Harsha of Rajas. The aforesaid names indicate enjoyment in the Jagrat or waking state. The hunting represents enjoyment in the Svapna or dream state. The "Chariot" is the body in dream consciousness. The five horses are the five organs of perception. The two poles are "I-ness" and "Mine-ness." The two wheels are merit and demerit. The axle is Pradhana. The three flags are the three Gunas. The five chains are the five Pranas. The bridle is Manas the seat of desires. The charioteer is Buddhi. The yoke-ends are sorrow and delusion. The seven fenders are the seven Dhatus or essential ingredients of the body. The five courses are the five organs of action. The gold color of the armour is due to Rajas. Brihadbala is the even perceiving mind. The sons are the transformations of perception. The daughters are the concepts following such transformations. "Chandavega", the Gandharva king, is the year, every year of human life. The Gandharvas are days. Their wives are nights. The 360 Gandharvas are the 360 days of the year. With their wives or nights they form the number 720. The daughter of Kala is Jara or decrepitude. The Yavanas are diseases or infirmities. Fear is the King of all diseases and infirmities viz., Death. Prajvara is destructive fever. As long as Purusha does not know his real self, but identifies himself with the Gunas of Prakriti, he becomes subject to births and deaths. The only remedy for this malady is pure devotion to Guru and to Bhagavan. By such devotion, dispassion and wisdom are both acquired. "Darbha" is Kusa grass, symbolical of Yajna. "Vidarbha" is pure land. "Malaya" or the Deccan is famous for Vishnu worship. "Malayadhvaja" is therefore a Vaishnava king. [It appears that Vaishnavism had its rise and growth in the South of India before it overspread Northern India. This would be natural considering the hold of Vedic Brahmanism in Northern India.] The daughter of Malayadhvaja is Devotion. The seven sons are the seven divisions of Bhakti, viz. -- 1) _Sravana_ or hearing the glory of Vishnu, 2) _Kirtana_ or reciting the glory of Vishnu, 3) _Smarana_ or constant remembrance of Vishnu, 4) _Padasevana_ or shewing respect to Vishnu, 5) _Archana_ or worship of Vishnu, 6) _Bandana_ or adoration of Vishnu, 7) _Dasya_ or consecration of one self to the service of Vishnu. The other two divisions, _Saukhya_ or companionship with Vishnu and _Atma nivedana_ or complete resignation are not mentioned in this connection as they relate to a highly advanced spiritual state. These modes of Bhakti worship are prevalent in Dravida. The millions of sons are sub-divisions of Sravana, &c. "Agastya" is mind. "Dridhachyuta" is one confirmed in dispassion. "Idhmavaha" is one who goes to Guru, fuel in hand, for instructions. Isvara, the unknown friend, called Himself and the Purusha two Kansas of the Manasa Lake. Hansa is one absolutely pure. Manasa Lake is the Heart. "For one thousand years" -- Both Jiva and Isvara remained together as friends, the same in essence and in form, during the one thousand years of Maha Pralaya, at the end of a Kaipa. During Manvantaric Manifestation, the Jiva parts from his Friend Isvara and launches into a wild course of enjoyments, of joys and sorrows. The touch of that fascinating lady Buddhi destroys all previous remembrances and the Jiva plays several characters in the drama of life, in dream and delusion. Narada concluded his explanation of the allegory with this eloquent exhortation: -- "Know thou, O King, the deer, skipping in the flower-garden, in company with its sweet-heart, deeply attached to the sweets of that garden, devouring with eager ears the humming music of _bhramaras_, little caring for the wolves on its way or for the arrows of the huntsman that pierce its back. "The flowers are but women who bloom only to droop. The fragrance and honey, the sweets of the garden, are the enjoyments brought on by the _karma_ of another birth." "The music of _bhramaras_ is the pleasing conversation of women and others. The wolves are the days and nights. The huntsman who stealthily flings arrows at the deer is Death. The deer is thy own self." "Consider Well the efforts of the deer. Concentrate _chitta_ into the heart and all perceptions into _chitta_. Give up the company of woman. Turn a deaf ear to all idle talks. Be devoted to that one true Friend of Jivas -- Isvara. Retire, retire from all others." King Prachina Barhis wondered why such beautiful teachings were with held by his teachers. Or forsooth, they knew not themselves. He requested Narada however to remove two doubts that were still lurking in his mind. -- Purusha acquires _karma_ in one body, but he reaps the fruits of that _karma_ in another body. One body is the doer while another is the enjoyer and sufferer. To one body, the fruits of its own work are lost. To another body, there is an acquisition of fruits it did not sow. How can this be? This was the first doubt. What is done is done. Nothing apparently remains of our _karma_. How can then the sequences be accounted for? This was the second doubt. Narada replies: -- Purusha reaps the fruits in that very body without break in which it acquires _karma_, but that body is the Linga Sarira, inclusive of Manas. As in dream man works out the impressions of the wakeful state without changing the body, so he enjoys the fruits of _karma_ created in one birth in the Karma-made body of another birth. And the doer of Karma is verily the Manas and not the Sthula body. "These are mine," "I am so and so," only such concepts of the mind produce re-birth, and not anything in the Sthula body. So the mind sows and the mind reaps. The body is merely the vehicle of birth producing thoughts. This is in answer to the first question. Now to the second. How do you know there is chitta or mind? All the senses are at one and the same time in contact with the objects of all the senses. But still you perceive only one thing at a time. Hence you infer the existence of the mind. Similarly by marking the tendencies of the mind their connection with a former birth is inferred. Otherwise why should there be one mental affection at a time and not another? Then, in this life you never realise a thing which you never heard or saw or felt before. How can the mind then reproduce matters you never experienced before? The mind by its present characteristics gives an insight into the past as well as into the future. It sometimes happens that things are perceived in the mind with strange combinations in time, space and action, as in dream. But men are endowed with mind and the mind perceives one after another the objects of the senses in an enormous variety, and the perceptions are lost again. So (in the long run) not one experience is altogether strange. (For instance, a man sees in dream that he is a king. He must have been a king in some birth or other. The present combination in the dream is untrue but not so the kingly experience. The experience is always true with reference to some time, some space, some action or other). When the mind is intensely Satvic (calm, pure and transparent) and becomes constantly devoted to Bhagavan, the whole universe is reflected on it. In Jiva there is never a break in the egoistic experience as long as the Linga Sarira continues. There is only a seeming break in sleep, swoon and-deep distress such as death and fatal illness, but such break is due to a collapse of the perceiving senses. There is similarly a break in the foetal stage and in extreme childhood. But such break is due to imperfection of the senses; The moon though not visible on the new moon night does still exist. The connection with gross objects does not cease because there is a temporary absence of such objects. For, are not thoughts about objects potent in their effects in dream? The Linga Sarira, consisting in their essence of the five pure elements (Tanmatra), subject to the three Gunas, extending over the sixteen transformations (of the Sankhya category), permeated with consciousness, is called Jiva. It is with this Ling Sarira that Purusha enters into a body or comes out of it, and it is with this Sarira that he experiences joy, sorrow, fear, misery and happiness. As the leech has its hold on the first blade of grass till it connects itself with another, so the Jiva identifies itself with one body till it enters another. Manas only acquires _karma_ by its contemplation of the objects of the senses. The bondage is thus created by Avidya. Therefore do thou meditate on Hari to free thyself from all worldly attachments and to be fixed in Him for ever.