The Doctrine of the Jainas, Described after the Old Sources c9.12

c9.12

§104. Along with the shape and the organization of the world and its different sections we shall equally consider the beings they contain, and we feel entitled to do so by the fact that the tabular treatment they receive in the dogmatic texts ascends in stages through all three worlds; the inhabitants of hell are followed by those appertaining to the classes of gods which belong to the uppermost stage of the lower world and the upper world, they again are followed by the prestages of the animals and their lower classes, by the higher animals and men, and, finally, by the gods of the upper world and the Siddhas on a still higher stage. Outside dogmatic teaching the entity of all beings is called by the words of *pāṇa bhūya jīva satta*, certainly without making any discriminations by doing so, as the commentators want it.³ According to the number of their senses all animals (*tirikkha-joṇiya*) down to their most simple forms are called one- to five-sensed (§ 118). As is the case with all beings, they are either fully developed (*pajjatta*) or not (*ap.*), to which we ask to comp. § 63. The one-sensed beings (*eg'indiya*)—so called since they have nothing but feeling—are the animate smallest particles of earth, water, fire, wind, and plants. As occupants of these particles or accumulations of matter (*kāya*), their souls and equally the beings themselves are called *puḍhavī*- etc. *-kāiya*. Their number in any of their kind is *a*, as is the case with all beings in the Saṃsāra, with the only exception of the plant souls whose number is ∞ (Pannav. 179 a). The one-sensed beings occur both in a form so fine that no sense is able to conceive it (*suhuma*) and in a concrete (*bāyara*) shape. In their fine form we find them, indifferentiated within their kinds, all over the world (*savva-loya-pariyāvannaga*, Pannav. 71. b).