"Nirriti" is death. The a.n.u.s is called death, because ordinarily the Linga Sarira goes out through that pa.s.sage 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, dispa.s.sion and wisdom are both acquired.

"Darbha" is Kusa gra.s.s, 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 dispa.s.sion.

"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: -