The Doctrine of the Jainas, Described after the Old Sources c8.100

c8.100

Apart from legendary opportunities, human life has three stages (*jāma, vaya*, Āyār. 33, 23; 50, 3 f.b., Ṭhāṇ. 128a), though they do not refer to the physical but to the monastic life. So at least acc. to the comm. where they are said to embrace the time from the 8th to the 30th, from the 31st to the 60th, and from the 61st year until death.¹ For nobody will be a monk before his 8th year (§ 138). The actual stages of life are the ten *dasā* called *bālā, kiḍḍā, nandā, balā, pannā, hāyaṇi, pavaṇcā, pabbhārā, mummuhi (mammuhi), sāvaṇi (sāyaṇi)* (Tand. 16a, in one Śloka Ṭhāṇ. 519a, in one Gāhā Tand. 16a=Dasav. nijj. 10). The second half of the sequence indicates a decline of the senses, loquacity, bending of the body, expectation of death,² and the last bed, though it is frequently interpreted by the comm. in a far-fetched manner. The appointment of these ten stages most certainly goes back to the theory of assuming a maximum age of one hundred years (Tand. 17b. 33a). Half of this time is spent by sleep, and for childhood and old age³ another 20 years have to be taken into account (Tand. 33a). From the metrical and hence, owing to the position of the words, liberal compound *thiya-jovvaṇa-kes’avaṭṭhiya-ṇaho*⁴ (Jambudd. 224b) we learn to understand that everlasting youthful vigour will go with the non-growth of hair and nails which is one of the special qualities of a Kevalin (Samav. 60b).