The Doctrine of the Jainas, Described after the Old Sources c8.260

c8.260

§101. The technique of monachism is touched by the special action called *anta-kiriyā*. This name is connected with the frequently (e.g. Sūy. II 2, 83; Uvav. § 56 (p. 62) recurring solemn phrase speaking of “to reach the last goal, to wake up, to become free, to fade away and to put an end to all pain”, i.e. *savva-dukkhāṇam antaṃ karittae*. Thus *anta-kiriyā* is equal to *mokṣa*, salvation.¹ It, too, is represented systematically in Pannav, 20 (369a ff.), and by learning (396b) for which kind of beings it is either *aṇantar’āgaya* or *parampar’āgaya*, i.e. taking place either in the immediately subsequent existence or in a later life, we are confirmed (§ 93) that in his pre-existence a man may belong to any stage of being. Man and man alone is given the possibility to “put and end” and to reach the highest goal. But from this we have to distinguish the other possibility of coming within the range of hearing the sacred teaching (*kevali-paṇṇattaṃ dhammaṃ labhejjā savaṇayāe*), of taking delight in it, and of acting according to it in all fundamental things. All five-sensed animals are equally given this opportunity (Pannav. 398b), and they can advance to the *ohi* though, to be true, they are not able to enter into monachism. This reminds us of the frog, as an example among others, who dies by uttering the formula of veneration *namo tthu ṇaṃ* (Nāya 13).² This, of course, implies that the corresponding Karman has been formerly bound, and it expressly concerns (Pannav. 402a) the hero- and Tirthakara-ship (§ 13). A Titthagara in his immediate pre-existence may have dwelt in hell (though in its upper regions only)—his Karman has now turned him into a superman. Pannav. 403 b gives corresponding examples with regard to world emperors, heroes and high dignitaries—including the Queen Consort (itthi-rayaṇa-), to state-animals (āsa-r., hatthi-r.) and, most remarkably, also to seven certain crown jewels (comp. § 13) which count for being one-sensed, as we know from Jambudd. 260b; Ṭhāṇ. 398 a.