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the teachings of Mahavira. The moral of this tale, according to text itself, is as follows: "The one who was desirous of worldly pleasures, was deceived, while the other who had no regard for them reached home safe, hale and hearty. Therefore one should be free from any desire or expectation with regard to the Essence of Mahavira's doctrine. Those who hanker after human pleasures and enjoymets fall into the dreadful ocean of samsāra, while those who are totally indifferent to them cross the wilderness of
samsāra." S. No. 89 : This story is based on Uttară-s. pp 278-279; cf.
Sukhabodhā, p. 119. This story, nay, parable from life is to be applied to dharma :" The capital is human life , the gain is heaven; through the loss of that capital man must be born as a denizen of hell or a brute animal"
(as translated by Jacobi). S. No. 90: is based on Nāyā, Ch. VII entitled "Rohini --näya"; ed.
by Prof. N. V. Vaidya, Chs. IV to VIII, and IX and XVI with an introduction, Notes and English Translation; see Winternitz : A History of Indian Literature, Vol. // pp. 446-447 (University of Calcutta, 1933) Winternitz summarises this chapter and aptly remarks : "These four women represent the monks, some of whom do not keep the five great vows at all, others neglect them, the better ones observe them conscientiously, but the best of whom are not content with observing them, but propagate them also." (p.446). In a footnote he draws attention to the comparison of this parable with the Christian parable of the talents and observes :." It is however scarcely feasible to assume any historical connection between the Jinistic and the Christian parable."
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