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170
transmission of its original text; possibly some lines are missing here."
437
1.1.19 talks about one who is asamyata up to non-renunciant of bad actions. If such a man happens to perform parişahajaya over thirst, hunger, brahmacarya, cold, heat and so on accidentally and involuntarily, he shall be born in Vyantaraloka (cf. A-1-2). The text seems to be speaking of non-Jainas who happen to perform penances similar to those prescribed for Jaina monks, or it may be speaking of lay Jainas who came to endure things under certain circumstances. This text may belong to the fourth-fifth canonical stages. 1. 5.160 informs that a heretical monk with spiritual advancement who dies without performing alocana-pratikramana is to be born as an abhiyogika deva (servant god), but a Jaina monk who duly performs this death rite shall be born in heaven not as an abhiyogika deva. This text was composed in connection with monks' vikurvana (cf. D-2b-3), which is to be placed in the fifth canonical stage. V1.5.329 says that the lay Ajivikas who shun the five kinds of fruits and do not engage in the fifteen kinds of professions involving himsa are to be born in heaven. We have already placed it in the final canonical stage (cf. D-2c). The reward of heaven is made here on the basis of ahimsā.
438
The Prajnapana XX.567 lists precise celestial regions in which the following fourteen types of beings and persons are to be born: asamyata-bhavya-dravya-deva, one not opposed to samyama, one opposed to samyama, one not opposed to samyama-asamyama, one opposed to samyama-asamyama, asan ini, tā pasa, kandarpika, caraka-parivrajaka, kilbişika, tiryanca, Ajivika, abhiyogika, and svalirgi but dar'sana-vyapanna (i.e., nihnavaka). This list must be the conclusive account of the individual cases which were independently worked out in the Bhagavati and other texts. Such being the case, this Prajnapana passage must have been added at a slightly later time. Its 566, which talks about cakravarti, etc., is also a later accretion.
439
There are a few historical stories in the Bhagavati, of which the purpose is to show what kinds of action cause what kinds of future life, or to exhibit the life chronology of some beings. VI.9.299-303 narrate two wars fought by king Konika against eighteen tribal kings of Kasi and Kausala. It is said that the 8,400,000 people who were killed in the war of great stones (maha'sila kantaka sangrama which was helped by Sakra) were born as animals and infernal beings, and that out of the 9,600,000 killed in the war of chariots with maces (ratha-mu'sala sangrāma helped by Sakra and Camara), 10,000 were born in a fish as its roe, Varuņa who died as an exemplary Jaina monk went to heaven, his friend who died as a lay Jaina took rebirth in a good family as a man, and the rest became animals and infernal beings. The past and future lives of King Konika's two elephants, Udayi and Bhutananda, are mentioned in X VI.1.589; they were Asurakumaras in the past, and they are to be born next in Ratnaprabha as hellish beings, then upon taking birth as men in Mahavideha
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