Trishasti Shalaka Purusa Caritra Part 1

SR No.: 001001
Original Sutra Author: Hemchandracharya
Author: Helen M Johnson
Publisher: Oriental Research Institute Vadodra
Publication Year: 1931
Total Pages: 565
Language: English
Classification: Book_English, Mythology, Story, N000, & N010
File Size: 11 MB

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began tonsure and initiation, battle-cries, and enquiries. 203 All this, even though censurable, the Master, knowing his duty, instituted from compassion for the people. From oral tradition about them, the arts, etc., even today exist on earth, put in the form of treatises by learned men of recent times. By the teaching of the Master all the people became skilled. Without a teacher even men act like cattle.
Then, the stage-director of the play of the order of the world, he made the people into four divisions : Ugras, Bhogas, Rājanyas, and Kşatras. The Ugras were the guardsmen, appointed to give cruel punishments; the Bhogas were the ministers, etc., of the Lord, like the Trāyastrinśas of Hari. The Rajanyas were the companions of the Lord, and all the other people were Kşatriyas by name. After arranging thus a new order of customs and law, the Lord enjoyed a new Śri of sovereignty like a new bride. The son of Nābhi prescribed a punishment according to the crime for those deserving punishment, just as a doctor prescribes a medicine for the sick according to the disease. Terrified of punishment then the people did not commit theft, etc., at all. Verily the law of punishment alone is a snake-charmer for the serpent of all crime. No one crossed the boundary of anyone else's fields, gardens, houses, etc., as the people, well
Sundari to Bharata; i.e., contrary to the custom of twin-marriage, the girls were given to their half-brothers. Hem. evidently follows this. Alternatives are that it refers to Rsabha's bestowal of gifts for a year, or to the giving of alms.
208 970. Kşvedāprechā. Both these words seem to have presented difficulties to the commentators, as they offer a great variety of interpretations. Āva. p. 2010 does not have kşvedā in the text, but chelāvana, which seems the equivalent. It is explained as 'battle-cry, or cry of joy,' or child's toy,' or beņțita.' (?) Pịcchā is explained as 'asking for the interpretation of dreams, etc.,' or 'enquiry about health, etc.,' or what is to be done.' A fantastic interpretation, referring it to the power of some persons to summon Yaksas, who carry out their orders, is also given.