The Doctrine of the Jainas, Described after the Old Sources c8.56

c8.56

§ 63. Physiology. A being comes into existence physically by three ways; by manifestation, by coagulation, or by generation. Manifestation (uvavāya) means creation brought about with lightning-like suddenness without any material basis;² thus the gods and the inhabitants of hell spring into life. Caogulation (sammuccheṇa) takes place spontaneously out of existing matter; it pertains to all beings furnished with one to four senses. All beings with five senses, i.e. all higher animals and human beings, come into existence partly in the same way (s.b.) and partly by generation (gabbha-vakkanti, garbha-vyutkrānti). The place where a being comes into existence, is its place of origin (joni).¹ It is either cold, animated, concealed (samvuḍa),² or the opposite hereof or both. A fourth trinity (Pannav. 227b) is purely anatomical (§ 64). The distribution of these 9 qualities among the beings, as given in Pannav. 9 (comp. Ṭhāṇ. 121a), can be easily understood. The inhabitants of hell, for instance, come into existence in cold and hot places, the gods in temperate ones (sīsiṇa). In such as the latter ones generation takes place, and, moreover, they are both covered and open to view (samvuḍa-viyaḍa). For according to its position the uterus (garbha) is concealed, though yet it is visible in advanced pregnancy. Manifestation takes place in inanimate places: the gods come into being on the throne of gods and in the garb of gods, that is in a covered concealed place, and the same applies to the inhabitants of hell (nārakōtpatti-sthānānāṃ samvṛta-gavākṣa-kalpatvāt Prajn. 227a. b.). Coagulation takes place in an open place. Of the higher animals the miraculous species of snakes called āsaliya exclusively comes into being in this way (Pannav. 46 a), but there are still other beings which may be brought into existence by coagulation, e.g., the sumsumāra, mahoraga, quadrupeds equipped with claws (saṇapphaga) and the viyaya-pakkhi, birds that never fold their wings (Pannav. 44a, 45a, 46b, 49a), and, finally, the human beings. These all may spring into life from moist human excretions and from uncleanly matter spontaneously³ (50a), though than they will remain undeveloped (apajjatta) and diminutively small (1/¿ ang.), and they will stay alive for 1 muhutta at the longest. Apart from the āsaliya all these beings generated by coagulation are sexless. By development (pajjatti) Umāsvāti on T. 8, 12, p. 177, 4ff. asks us to understand the faculty of assimilating matter to the body and to complete the same along with the sensuous and breathing organs, and, as the case may be, also the speech and the inward sense. In elemental beings, as well as in plants, animal and human beings this development may even be found missing, and then they are *apajjatta*.¹