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188
DOCTRINE OF THE JAINAS
fully developed ( § 63), speech and subtlety, ranges side by side with intellectual constitution, as (a o) sexual sensation (veya), self-discipline, cognition and its formal distinctness (§ 82), and each is multiplied by its negation, its intermediate conditions and its individual cases. To give an example we may refer to the reasonable being (sanni) in which case + means bandhar, ± siya bandhar siya no b (=bhayanãe b) and -na b
sanni
vey.
+, āu
, the remaining
asanni
+
""
""
در
I kevali siddhas ca, Vy
ㄓ
در
""
""
no-sanni-noasanni 1 ㄓ A similar representation is given in Viy. 33 (951 b) for all one-sensed beings
The informations rendered up to here are of a merely general character and correspond with the theoretical character of the mentioned passages of the texts With the correlation between Karman and action we shall deal in § 167, and we here but mention that (V1y. 574 b=777 b) it is only by force of the Karman that the soul and the world gain their variety. One step in the direction of the concrete is seen being done (Viy. 253 a) in that an insignificant and unsympathetic appearance follows from intensive action and activity, whereas a sympathetic one follows from the conscious abstentation from doing. This directly leads us up to the fundamental fruit of the deeds, the reincarnation.
93
-
22
+
§ 92 The Reincarnation. For want of materiality the soul as such has no gravity, and it is owing to its being affected with Karman only that it stays with in the chain of existence, the Samsara As soon as it is released from it, it will rush to reach the spacially highest region it is able to gain (§ 187). But "just as the meshes of a net closely following each other by consequently forming in a row without any interval will act up on the next mesh by their gravity, their load, their full weight and their density, thus in every soul in many thousands of reincarnations many thousands of lives by their gravity, their
