Trishasti Shalaka Purusa Caritra Part 1

Author(s): Hemchandracharya, Helen M Johnson
Publisher: Oriental Research Institute Vadodra

Page 173

152
fire, terrified, they went to the Lord and said, “Some wonderful new thing has happened." The Master said, “ The fire started from the fault of the period of time that is both good and bad. It does not exist in the period that is entirely bad nor in the one that is entirely good.108 Standing at the side of the fire, take way all adjacent grass, etc., and then take it afterwards. Then having prepared the food according to the method told you before, throw the herbs in the flame, cook, and eat." They did so, ignorant; and the herbs were burned by the fire. They went to the Master again and said, "O Master, this greedy (fire) gives us nothing. Like a glutton he alone devours completely the herbs thrown in." At that time the Lord was seated on an elephant's shoulder, and had them bring a lump of wet clay. Placing the clay on the protuberance on the elephant's forehead (kumbha) and spreading it with his hand, the Lord made a vessel having its (the kumbha's) shape—the first of the arts. The Master said, “Make other dishes in this way; put in the fire, cook the herbs, and then eat." Then they executed the Master's command just so.
From that time, the first artisans, the potters, arose. For the sake of houses for the people, the Lord appointed carpenters. Verily, the procreation of great men is for the procreation of happiness for everyone. He, wise, appointed painters for the painting of the houses, for the sake of diversity of the people's
198 944. The terms here, 'ekāntarūkşa'andekāntasnigdha' equal the more usual'suşamasuşama' and duḥşama'; while'snigdharūkşa' equals 'suşamaduḥşama.''
104 950. This account and the following description of the origin of customs follows very closely the account in the Āva. 199 ff., pp. 195 ff. The Ava. gives a list of 39 occupations and customs originating at this time, all of which Hem. treats here, or elsewhere, in this text, with the exception of rūpa (sculpture). The difference between karma and silpa can not be defined very satisfactorily. The Jamb. 30, p. 136, defines śilpa as taught by an ācārya; karma as not taught.