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----- bhagap095.html
"Agastya " is mind.
"Dridhachyuta " is one confirmed in dispassion.
"Idhmavaha" is one who goes to Guru, fuel in hand, for ins-
tructions.
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 Mah ?? 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 them-
selves. 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 acqui*
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