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150 / The Răstrakūtas and Jainism
Vijaya. This equation is pregnant with meaning in the historical context. Arikēsari was a grandee of a province (Vēmulavāda) under Krşņa-III who was cakravartti. According to Jaina Purāņa, Nārāyaṇa (Vāsudēva) category comes below cakravarttin, in the hierarchy of 63 great men, who is supposed to destroy his opponent in the battle. Nārāyana was a frequently used cognomen in the Jaina contest. Būtuga had the biruda of Ganga Nārāyaṇa. One of the epithets of a Jaina temple was Rūpa-Nārāyaṇa.
5.6.2.6. Adipurāņa is an amalgamation of poetry and spiritual experience. Thus, the epic is simultaneously acceptable to the pious and the admirer's of great poem. Pampa, dexterous in the art of dramatization of serious situations was pragmatic too. To cite an example, readers can recall the incident of discourse between the theist and atheist. A theory of the pleasure seekers, a school of thought, classified under the rubric of hedonism, originated around 6th-5th cent. B. C., putting an end to the universal reign of the gods. According to Cārvāka, a sceptic in the royal court of Mahābala Khēcara : what is arrived at by direct perception is truth which alone exists. What is not perceivable is nonexistent, for the simple reason, that it is not perceived. Hence, everything begins and ends with perceivable matter in the form of four elements of earth, water, fire and air. Who has seen the soul existing in a state seperate from the body? Does not life result from the ultimate configuration of matter?'. The free thinkers rhythmic voice pondered to preach 'while life is yours, live joyously'.
5.6.2.7. Cārvāka, the atheist, continued to argue emphatically: "There is no life after death. Heaven, Hell, God and the Devil are nonsense terms. We should live happily in the happening present, ignoring the fear that future holds, submitting completely to the pursuit of pleasure. Happiness is the chief good, and chief end of man. Do not get terrorised
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