Trishasti Shalaka Purusa Caritra Part 2

SR No.: 001002
Original Sutra Author: Hemchandracharya
Author: Helen M Johnson
Publisher: Oriental Research Institute Vadodra
Publication Year: 1937
Total Pages: 438
Language: English
Classification: Book_English, Mythology, & Story
File Size: 9 MB

Page 234

EMANCIPATION OF AJITA SVĀMIN AND SAGARA 209 him, reflected a little and said, 'Samsāra also is just like his use of magic, since everything in it disappears instantly like a bubble. After considering this many times, disgusted with dwelling in existence, the king abandoned the kingdom and adopted mendicancy.
So do not be helpless through grief in this samsāra, resembling the practice of magic, o lord. Strive for the accomplishment of your own welfare."
Sagara experiences disgust with existence (523-532)
Then disgust with existence took the place of so great a sorrow in the Cakrin, like breath the place of breath.861 Sagara gave utterance to a speech very strong in truth :
“O discerning ones, this was very well done by you. People live and die according to their respective karmaschild, youth, and old man. Certainly age is no standard (for length of life). Associations of relatives, etc. are like dreams. Lakşmi is naturally as restless as the flap of an elephant's ear. Even the Sri of youth resembles the stream of a mountain-river. Life is like a drop of water on kuśa-grass. No sooner does youth disappear like water penetrating desert ground than old age comes, ending life, like an ogre. No sooner does a change in the senses, like a derangement of the humors, take place than Sri becomes disgusted like a courtesan who has already) received money. After deceiving ourselves so long about all these things, we will strive for our welfare to be gained by means of mendicancy. He buys a jewel with a piece of glass, a peacock with a raven, a necklace with a wreath of lotusfiber, rice-pudding with bad food, milk with butter-milk, a horse with an ass, whoever would gain emancipation with this worthless body here."
851 523. It seems to me there should be two interpretations of mahāprāna, but I can not quite see them. Muni Jayantavijayaji takes mahāprāņa to be śvāsocchvāsa and thinks one interpretation serves in both cases.
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