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DOCTRINE OF THB JAINAS sion of a sound one. In Kappa 6, 12 we find jakkh'aittha and ummāya-patta being listed side by side In this connexion the Yaksa is not classed as a benevolent being as he is among the Vanamantara-Gods ($ 112), but stems from the field of popular belief. That a Kevalın were possessed by a Yaksa was a contention established by antagonists (Viy. 749a) probably judging by outward appearance and at any rate intending to deprive his maxims of their credulity.
Physical death is scarcely referred to. We are merely told that the soul (āyā) leaves (nijāı) the body simultaneously by its feet, its thighs, its chest, its head and all its limbs Acc to Thān. 89b and 346а this indicates that the soul henceforth will remain either in hell or among animals, human beings and gods, and that it will enter the realm of the Siddhas (Thān. 346a), though, in fact, it means nothing but a genuinely primitive conception.
$70. The Soul. The Theory of matter ought to be concluded by dealing with the Karman. But since, for times eternal, it has been closely connected with the soul, the latter must be dealt with first The soul as the bearer of life is called jiva, and since it is animate, a living being is called jīva (beside pāna, bhūya, satta). this can be concluded from the somewhat playful subsumptions made by Vay 285a. For the units of the soul and their expansion see § 58 Their total number remains constant for ever, it neither increases nor decreases, while within the different individual grades and classes of beings both equality and either decrease or increase naturally will occur, with the exception of the delivered souls whose number is not subjected to any decrease (Viy. 244a).
We have to distinguish between the soul and āyā, the I, though the dividing line is not always clearly discernible, thus when the moral monastic duties serve the āyā (āyā sāmāre (etc.), āyā sāmāıyassa (etc.) aţthe Viy 99a), when, furthermore, ali bodily and spiritual doings work out in the I (n’annattha āyāc parunāmentı Vay 777a), and, especially, when jīva and jīv'āyā are explicitly equated with each other (Viy. 723b), The I 18
1 The sida is often called aya (āda) by the Dig
