The Doctrine of the Jainas, Described after the Old Sources c8.114

c8.114

Next to the sensual organs, moreover, the inward sense or either the reason is essential for spiritual imagination. Umāsvāti T. 1, 14; 2, 22 calls it *anindriya*, 2, 25 implicitly *manas*. Pannav. renders *sannā*. It is without any organ. With animals and human beings *sannā* is connected with their coming into existence by procreation, with the gods and the inhabitants of hell with their possessing it in their pre-existence (Prajn. 534a f.). Those who possess the *sannā* are called *sanni* and so the Kevalin is *no-sanni-no-asanni*, since he has come to be beyond the *sannā*. The very brief 31st chapter of the Pannav. is accordingly called Sanni-paya in contrast to Pannav. 8, the Sannā-paya. The latter, as must be mentioned here, deals with the 10 *sannā* (see also Thāṇ. 504a) as the primitive emotions or instincts (*ābhoga* Prajn.) owned by all beings (with the exception, of course, of the Kevalin and Siddha). They are directed towards nourishment, fear, sex, splendour (*pariggaha-s.*), anger, pride, deceit, greed, worldliness and all carnal desires (*loya-and oha-s.*),¹ Of the four first fear shows up acutely with the inhabitants of hell, nourishment with animals, sex with human beings, and splendour with the gods (*osannam karaṇam paducca*), the remaining being chronic (*samtai-bhāvam p.*). Acc. to Thāṇ. 277a (comp. Samav. 9b) the mentioned four depend, apart from depending on the resp. Karman, on imagination aroused by information, on thinking of it independently, and, furthermore, on the concrete causes as cowardice, empty stomach (*omakoṭṭhayā*), too much (*cita*) flesh and blood, and on possession (*avimuttayā*).