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COSMOLOGY
145 of breathing is the same with the embryo as it is with the fully developed man, and he will retain this frequency for the whole time of his life, i.e. 3773 in 1 muhutta. So, then, respiration (ussāsa-nissāsa or pānu) comes to be a time-measure. While the breathing of beings having two to five senses was accepted as an established fact (jānāmo pāsāmo), it seemed problematic with regard to elemental beings and plants, but it is explicitly stated to apply to them as well (Viy. 109a), and, moreover, Viy. 109b continues in saying that“breathing" embraces all possible matter (davvāım) This statement is as surprising as is the adjoining and incorrect reference to Pannav. 28 (the Āhāra-paya). A windbody (vāuyāya) breathes his own kind, and even though by inhalıng its own the same has perished (uddarttā) in it a many hundred thousand times, it will yet reappear on and again (paccāyāı, Viy. 110a) 1 In some other connexion we are told that the elemental as well as the vegetable beings inhale and exhale each other (Vıy. 419b)
The earth- and water-beings are not capable of moving voluntarily, nor are plants Hence they are called thādara, i e, stationary, in contrast to all other beings, called tasā pānā, i.e. movable (comp. eg Āyār. 5,1). The text of Dasav 4 beg. formed hereafter shows the altogether unobjectionable meaning. But Siddhasena on T 2, 12 (p 158, 3) distinguishes between the two groups as such in which both the conditions and the mood of the corresponding being show up externally and such where they do not, for trasa, so it is said, originally (ādau) means sukha-grahana Acc. to Devanandın trasa expresses the possibility of transition into a different class of being which, as was mentioned just before, certain beings are lacking, so that for him all beings having one sense only belong to the sthāvara.
All beings brought into existence by coagulation are, without exception, sexless (Jiv II), and the same applies to the
I Abhay maintains that the particles of matter constituting inhalation and exhalation are of finer quality than those composing the earthly" and the transformation body of the wind-being (110 a)
2 Abhay without having an opinion of his own follows the "pajyavyakhyā" and builds up a theory according to which closely connected carthly and other beings mutually assimilate in brçathing
