The Doctrine of the Jainas, Described after the Old Sources c8.220

c8.220

§93. It may happen that several souls come to incarnate simultaneously on the same stage, be it that of the beings of hell (H), of animals(A)—including elemental beings (A)² and plants—, humans (M) or gods (G). Hence the statements made by Jiv. 140 a as to such souls which, by proceeding on their way of incarnation, leave nought as their remainder (*nilleva*). The statement made by Viy. 47a is more theoretical *asunna-kāla* stand for the time during which a number of souls remain on the same stage without one of them leaving it nor one adding itself to it; *missa-k.*, however, is the time during which all of them left it in order to proceed on their way. The four stages are not exchanged indiscriminately, but the change of stages (*pavesaṇa,-ṇaga*. Viy. 439 b) follows distinct rules. Pannav. 6 (209 a ff.); Viy. 24 (805 a ff.); Ṭhāṇ. 58 b teach (what we may be allowed to express by signs of abbreviation ( that HG originate from A⁵ M, A¹⁻⁴ from AMG, and A⁵M from HAMG. By omitting irrelevant limitations we have but to note that the wind- and fire-beings have no direct pre-existence as gods. But the post-existence following immediately may manifest itself (comp. also Sūy. II 3, 1 ff., 347 a; Pannav. 398 ff.; Viy. 632 b; Ṭhāṇ. 58 b, 445 b) in the following way : H to A⁵M, G to A¹.⁵M, T¹⁻⁴ to AM, A⁵M to HAMG. In this case the wind- and fire-beings are specialized in that they will not reincarnate into men, whereas gods will not reincarnate into them, as obviously follows from what was said before. As we are taught by the formula quoted above, an A⁵M may even repeatedly appear in the same form of existence. In contrast to the *bhava-ṭṭhī* this is called *kāya-ṭṭhī* (Ṭhāṇ. 66 a).¹ Pannav. 18 (374 a f.) deals with it. We here but mention the exceptional position taken by the *nigoya* which is that they are able to remain as such for ∞ time. They are those that are refused any higher development (§ 101).