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ŚṚNGARAMANJARIKATHA
leave her sight, the śarabha never leaves her while tearing others to peices, and the young one of an elephant does not leave her in creating hullabaloo. Her body is always covered with a thick cloth like a veil concealing acts that should not be done, and for hiding her invisible inner self. Her sole pleasure is in committing sin though she knows the highest truth essence of others; her skin is soft being fleshy, yet she is hard; she is big yet she is mean; she is charming yet she is harsh, and she is quiet in action yet she is like the God of Death. Herself restrained, she oppresses others; herself bold, she weakens others; herself wasted, she destroys others; herself pleased, she abandons others; herself becoming a possessor of a lover, she makes him devoid of possessions; she whitens a man i.e. makes him anaemic, (even) she weakens (a person) after resorting to good colour i.e. gold like a lump of mercury which whitens gold»; she gets irritated with a golden pillow like Nrsimha <who was angry with the demon Hiranyakasipu: though bringing about a union, her heart is bent on separating others; she constantly sells others' flesh like the wife of the meatseller; she is constantly moving though due to her heavy belly, hips and thighs she cannot walk much; though full of artha (wealth) she bestows anartha (evil) on others; though Narmada «giving pleasure to others she is Tapani <gives pain; though Gambhira deep (i.e. difficult to grasp she is Sambhramavati full of fickleness; though deprived of her beautiful form (by age) she has acquired artificial) beauty.
It seems the flesh of others has taken resort to her (body) out of fear knowing of her intentness in eating meat; she is difficult to be pleased with drinking wine as also by sexual sports; she is ever unsatiated with meat as also with others' wealth: she is fond of eating like an assembly of Brahmanas; she enjoys men and has the characteristic of not doing good to others like the Samkhya philosophy in which the eternal Puruşa is the enjoyer and it has no Ultimate Reality»; she is as unsteady as the transitory nature of the world as taught by the Buddha; to her wealth is the only important thing like the teachings of Kaṇāda according to which dravya is the most important category»; she accepts many masters like the lore of Akṣapāda <which gives importance to Isvara; she is clever in making others forget like the wisdom of Prabhakara which believes in the annihilation of remembrance»; her talks are chiefly about wealth like the thoughts of Kumarila in which laudatory texts are important».
She laughs at magicians as at children; she looks upon Maya and other demons as mad people; she reckons the crafty-minded Kautilya and others as dull boys; she recounts Uśanas and others in the matter of Upanisadas as bereft of power due to old age; she talks about Muladeva as a bringer of roots only; she looks out for
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