Canto 4 - Chapter 25: Introductory part of the parable of Purañjana ...

Discourse XXV

Introductory part of the parable of Purañjana

Maitreya continued : Having thus instructed the Pracetās (the sons of Barhiṣad), and duly worshipped by them, Lord Śiva (the Destroyer of the universe) disappeared on that very spot, while the princes stood gazing. (1)
Repeating the hymn of praise to the Lord, sung by Śrī Rudra (the god of destruction), all the Pracetās practised austerities for a myriad years; standing in water. (2)
(In the meantime) O Vidura, the sage Nārada, a knower of the truth of the Spirit and compassionate by nature, admonished (their father) Prācinabarhi, whose mind was attached to rituals, (as follows). (3)
"What good, O king, do you seek for yourself through rituals? (True) welfare lies in the cessation of sorrow and the attainment of happiness, and such welfare is not expected from them." (4)

The king (Prācinabarhi) replied : I know not the supreme good, O blessed one, my mind being distracted by (the thought of) rituals. (Therefore) pray, impart to me that pure wisdom whereby I may be freed from (the shackles of) Karma. (5)
Sticking to the life of a householder—where one performs actions prompted by interested motives—and regarding sons, wife and riches as the (only) object of human pursuit, an ignorant man fails to attain the highest good, and wanders in the path-ways leading to transmigration. (6)

Nārada said : O ruler of men, O king, behold the multitudes of creatures slaughtered by you in thousands as animals for sacrifice, merciless that you are. (7)
Retaining the memory of your cruelty, they eagerly wait for you, their anger having been roused (by the recollection), and will tear you with their horns, made of steel, when you have departed to the other world. (8)
In this connection I will narrate to you the following old legend. Hear from me as I tell you the story of Purañjana. (9)
O king, there was a monarch of wide renown, Purañjana by name. He had a friend named Avijñāta (unknown), so-called because his activities were unknown. (10)
Searching for an abode, the king ranged over the (entire) globe. When (however) he did not find a suitable place, he felt dejected as it were. (11)
Seeking after pleasures, he rejected as many cities as there existed on the earth's surface, holding them unfit to yield such enjoyments. (12)

One day he saw on the southern ridges of the Himalayan range (in the land of Bhāratavarṣa) a city provided with nine gates and exhibiting all the marks (of a good city). (13)
Surrounded by a defensive wall, groves, watch-towers and moats, eye-holes and arched gateways, it was dense on all sides with houses having turrets of gold, silver and steel. (14)
The floor of its mansions being paved with sapphires, crystals, cat's-eye gems, pearls, emeralds and rubies, the city was radiant with splendour as Bhogavatī (the city of the Nāgas in the subterranean regions). (15)
It was provided with assembly halls, cross roads and highways, gambling-houses, bazaars and rest-houses, banners waving from flag-staffs and terraces built of coral. (16)

Now, there was a park in the outskirts of the city, which was full of celestial trees and creepers and spotted with lakes echoing the noise of warbling birds and humming bees. (17)
The margin of its lotus ponds was enriched with trees whose boughs and young leaves waved gently in the breeze blowing from flower-beds and charged with the spray from cool cascades. (18)
There was no molestation caused in that park by the various species of wild animals, that were (all) wedded to non-violence like hermits. The passer-by thought himself invited to that place by the notes of (its) cuckoos. (19)

In that garden he beheld a most charming damsel—who had arrived (there) by chance—coming with ten attendants, each of whom was the spouse of a hundred wives. (20)
She was guarded on all sides by a five-hooded serpent, that was a bodyguard to her. Sixteen years of age and capable of assuming any form at will, she was out in quest of a husband. (21)
The girl had a shapely nose, beautiful teeth, lovely cheeks and a charming countenance, and bore in her symmetrical ears the splendour of (brilliant) ear-rings. (22)
Clad in a tawny skirt and adorned with a girdle of gold, that lady with well-formed hips and swarthy of complexion looked like a goddess as she walked with her feet making a tinkling sound by their anklets. (23)
Moving with the (stately) gait of an elephant, she covered (every now and then) with the end of her garment out of modesty her close-knit, symmetrical and spherical breasts, which bespoke the advent of youth. (24)

Pierced by (the arrow of) her affectionate sidelong glances, with the outer corner of her eyes serving as its shaft and her eyebrows, dancing for love, as the bow, the gallant youth (Purañjana) spoke in a winning tone to the girl, who looked (all the more) charming with her bashful smiles :—(25)
"Who are you, O pretty damsel with eyes resembling the petals of a lotus? Whose daughter are you and whence are you here, O noble girl? Tell me, O timid one, what you intend to do in the outskirts of this city. (26)
Who are these ten attendants of yours, led by that great warrior, who makes the eleventh? Again, who are these young women, O beautiful lady; and what about this serpent going before you? (27)
Are you Hri (the goddess presiding over the virtue of bashfulness) or Pārvatī (the divine Consort of Lord Śiva) or Vāk (the goddess presiding over speech) or Ramā (Goddess Lakṣmī) living in seclusion like a hermitess in this forest in search of your lord, who has (I am sure) realized all his ambitions by merely craving for your feet? (If you are none else than Goddess Ramā) where has the lotus bud (Your invariable companion and distinguishing mark) dropped from the tips of your fingers? (28)
(No,) you are none of these (aforesaid), O damsel with well-formed thighs, since you touch the ground (with your feet). (Therefore), be pleased to grace this city with myself, an eminent hero of extraordinary prowess, even as Śrī (the goddess of beauty and prosperity) adorns the transcendental realm (of Vaikuṇṭha) with (Her Consort) Lord Viṣṇu (the Soul of sacrifices). (29)
Instigated by you through (the movements of) your playful eyebrows conspiring with your bashful and loving smiles, the all-powerful Love is harassing me, whose mind has been distracted by your side-long glances ! Therefore, (pray,) show your grace to me, O beautiful one ! (30)
(Just) raise and show me your sweet-tongued countenance—with its charming eyebrows and eyes possessed of lovely pupils—which is screened by dark tresses hanging low, and not facing me through bashfulness, O damsel with bright smiles !" (31)

Nārada continued : Enamoured of the heroic Purañjana, who thus courted her like one who had lost one's patience, the girl smilingly greeted him (in the following words), O valiant monarch ! (32)
"We are not fully aware of our own progenitor, O ornament among men, nor do we know the progenitor of anyone else (yourself), who is responsible for the family name no less than for the name of the progeny. (33)
We only know our being present here today, (and) nothing beyond that. Nor do we know him who built this city for our abode, O brave one ! (34)
These men and women are my male and female companions, O courteous one! When I am asleep, this serpent keeps awake, guarding the city. (35)
Thank heaven, you have come; may all be well with you ! With the help of my kinsfolk I shall secure for you (all) the sensuous pleasures you long to obtain, O vanquisher of foes ! (36)
Occupy you this city with nine gates, O lord, enjoying for a hundred years the sensuous pleasures made available by me. (37)
Whom else save you should I delight—him who is ignorant of enjoyment, unwise, unmindful of the future life and heedless about his duty for the morrow—a mere brute? (38)
It is here (in the life of a householder) indeed that one attains religious merit, worldly riches and sense-gratification, the joy of having a son, the privilege of eating the leavings of a sacrifice (which confer immortality on the eater) and fame as well as worlds that are free from misery and sin (and are attainable through sacrifices), all of which are unknown to recluses. (39)
The wise declare the life of a householder as the asylum affording protection in this world to the manes, gods, Ṛṣis, human beings and other living beings, as well as to the householder himself. (40)
What woman of my category, O brave one, would not accept for her husband a renowned, generous, charming and beloved personality like you? (41)
What woman's mind on this earth would not cling to your arms, resembling the body of a serpent, O mighty-armed one? It is in order to wipe out the agony of helpless and forlorn (like me) with your smiling glances imbued with compassion that you move about (in this world)." (42)

Nārada went on : Having thus signified on that spot their mutual agreement, the couple entered that city and rejoiced (there) for a hundred years. (43)
Glorified everywhere in a sweet voice by panegyrists, Purañjana sported in the midst of damsels and entered a river during the hot weather (to refresh himself). (44)
For the passage of whosoever was the ruler in the city to other territories seven (out of the nine) gates of that city had been constructed in the upper (elevated) part, and two in the lower. (45)
(Again) five (of these) entrances opened towards the east, one towards the south, another towards the north and (the lower) two faced the west, I mention their names (to you,) O king ! (46)
Two of the eastern gates, Khadyotā and Āvirmukhī (by name), had been built at the same place. Accompanied by (his friend) Dyumān, Purañjana travelled to the land of Vibhrajita through these two (entrances). (47)
Two more portals in the east, Nalinī and Nālinī (by name) had (also) been constructed abjacently. Accompanied by (another friend) Avadhūta, he sallied forth by them to the territory of Saurabha. (48)
The fifth entrance, facing the east, was called Mukhyā. Accompanied by (his two other friends) Rasajña and Vipaṇa, the ruler of the city went by this to the lands of Āpaṇa and Bahūdana. (49)
Pītrhū was (the name of) the gate in the south of the city. Accompanied (by his friend) Śrutadhara, Purañjana went (thereby) to the kingdom of south of Pañcāla. (50)
The entrance in the north of the city was called by the name of Devahū. Accompanied by (the same) Śrutadhara, Purañjana went (by this) to the dominion of north Pañcāla. (51)
Āsuri was the name of the gate on the west. Accompanied by (his friend) Durmada, Purañjana proceeded by that to the territory of Grāmaka. (52)
The (other) entrance on the west was called Nirṛti. Accompanied by (his friend) Lubdhaka, Purañjana moved (by that) to the country known by the name of Vaiśasa. (53)
Two of the city gates, Nirvāk and Peśaskṛt (by name), led to blind alleys. The lord of those endowed with vision, Purañjana went about and did (everything) with the help of these two. (54)

Whenever he went to the gynaecium, accompanied by Viṣūcīna (the principal waiter in the gynaecium), he gave way to infatuation, complacency and joy induced by (the presence of) his wife and children. (55)
Thus deeply attached to action and beguiled (by his wife), the foolish king (Purañjana), whose mind was given over to sense-gratification, did exactly what the queen did. (56)
Now, on her drinking wine, he too drank wine and was overcome with intoxication; and now, on her dining, he (too) took his dinner and on her proceeding to eat something crisp, he too ate it along with her. (57)
Sometimes, when she sang, he (too) sang and on other occasions, when she wept, he (too) wept. Again, on her laughing, he (too) laughed and, on her prattling, he too prattled like her. (58)
Now, when she ran, he (too) ran; (and) on her standing, he (too) likewise remained standing. On her going to bed he (too) similarly went to bed and now, on her sitting down, he (too) likewise sat down. (59)
Sometimes, when she listened, he (too) listened and, on her seeing (something), he too saw the same thing. Again, on her proceeding to smell (something), he (too) smelt it and on some occasions, when she touched (anything), he (too) touched it. (60)
Now, when his wife appeared sorrowful, he (too) became sorrowful after her like one afflicted. On her rejoicing he too similarly rejoiced and on her feeling happy he too (likewise) felt happy. (61)
Thus deluded by the queen and having completely lost his nature, the foolish king (Purañjana) helplessly and involuntarily imitated (the doings of) his wife like a monkey kept for amusement. (62)

Thus ends the twenty-fifth discourse forming part of the parable of Purañjana, in Book Four of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārṣa-Sarhhitā.