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3. GAŅȚHIYA.
1(214a) Against the annautthiyas : although a soul may have thousands of quantities of life (āuya) all of which are tightly linked up with each other-simile: like the meshes of a net (jāla-g an ủ hi y a)—it cannot experience (padisamveei) a quantity of life in this world (iha-bhaviy'āuya) and a quantity of life in the world beyond (para-bh.-ā.) at the same time.
Cf. I 94 and VII 67. ? (215b) HAMG enter a new state of existence with a certain quantity of life wrought (i.e. bound) in their former existence; that quantity of life depends on the new place of origin (joni), consequently on the new species, H etc., in which the soul comes into existence. **
4. SADDA.
1a (216a) The imperfect (chaumattha) hear only contiguous musical sounds (puţtha sad da; ref. to I 14) from a certain distance (āra-gaya), whereas kevalins discern (jāņai pāsai) sounds from beyond every distance (āra-g., pāra-g., savva-dūra-mulam-anantiya) because their knowledge (nāna) and vision (damsana) are unlimited and unrestrained.
16 (217b) The imperfect laugh and grieve, they sleep and nod while standing upright (payalāejjā); not so the kevalins because joy or sorrow and sleep are effected by the karmans that disturb conduct (caritta-mohanijja-kamma) and cloud vision (darisan'āvaranijja-k.) resp. With all kinds of beings, HAMG, joy or sorrow and sleep bind seven or all of the eight karmans.
payalāejjā: pracalām ürdhva-sthita-nidrā-karaņa-lakşaņām kuryāt pracalāyet, Abhay.---In dealing with the karmans bound by joy or sorrow and sleep the text distinguishes between the case of one being (jive) and that of several beings (pohattiehim). In the latter case there are three possibilities (tiya-bhanga) viz, according to Abhay., all bind seven karmans, one being binds eight and the others bind seven karmans, or some bind seven and some eight karmans; with jiv[a] (plural!) and eg'indiyā, though, only the third possibility occurs.
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