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XVIII 8
that the Jainas (amhe) do not tread on living beings, because, while walking, they carefully look out again and again (dissā 2 vayamānā padissā 2 vayamāņā). b. (755a) Mv. praises Goy. for his repartee; among his disciples many imperfect monks (antevāsī samaņā nigganthā chaumattha) would not have been able to make it.
3 (755a) a. Answering Goy's further questions Mv. explains that an imperfect human being (chaumattha maņussa) either knows but does not see, or neither knows nor sees (na jāņai na pāsai) an atom (paramâņupoggala) or an aggregate (khandha) of two up to į units (paesa); in the case of an aggregate of o units however all four possibilities occur (jāņai pāsai, j. na P., na j. p., na j. na p.). b. (755b) The same is true with the āhohiya maņussa. c. In the case of the para-m-āhohiya maņussa the moment of knowing atoms and aggregates and that of seeing them does not coincide (jam samayam jānai no tam samayam pāsai etc.), because his knowledge (nāņa) is formally distinct (s'āgāra) whereas his vision (damsaņa) is formally indistinct (aņāgāra). d. The same is true with the kevali maņussa. * *
Cf. I 4", VII 78, XIV 10 and Pannav. 531 a seq. The expressions chaumattha manussa etc. are rather unusual,
9. BHAVIYA.
(756a) * a. A being's future stage of existence is indicated by prefixing bh a vi y a -davva to the name of that stage. Thus a bhaviya-davva-neraiya is a being (viz an Aó or a M) that will be a H in its next existence. The possibilities of rebirth are the following: A5M > HG, AMG > A1 (only earth, water and plants), AM > A1 (fire and wind) or A2-4, HAMG > A5M. b. The duration (thii) of such bhaviya-davva beings. * *
Cf. XIV 1 and Lehre par. 93.
10. SOMILA.
The title quite exceptionally refers to the fourth, not to the first text of the udd.
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