________________
jassa är. kajjar
р.
m.-0.
ap.
mi.
200
THE JAINAS
way either necessarily (nyama),+) or possibly (sya; bhaijjai,±): tassa är. p. m.-v. ap. m. kajjar. + + ㄓㄓ
""
ور
""
""
دو
در
22
د.
+
±
DOCTRINE
++
++
OF
++
+ ㄓㄓ
## +
+
Hence, eg every purposeful action is emotional, but not every emotional one is purposeful.1 In such statements we are able to discern an approach to psychology for which in the first mentioned groups we are looking in vain.
The group of the kaya, ahigaranıyā, paosiyā, pariyāvanıyā and pāṇāwāiyā kırıya is of a still greater importance which follows from the conception in Pannav. 436 ff. It is proved in Viy. by quite a number of examples (91b; 697a; 717a; 720b f., also 377b; 491b, 703b). We here but mention 91b, where a man hunting game makes himself guilty of the first to the third, the first to the fourth, or of all five of those actions, according as his intention is directed merely to the means of killing (uddavanayae) or to catching the animal or even killing it. Or take V1y. 229b, where an archer from the preparation of the bow and the arrows up to his shooting them into the air commits all five actions in case he hits a being by doing so.
And what applies to the archer, applies as well to the bow, the arrow, the sinew, the arrow-feathers, etc. If, however, beings are injured by the arrow falling down on them from the air, then the above mentioned objects have committed but the first four actions, whereas those beings catching up the falling arrow ( uvaggahe citthante) have committed all five. As is shown by Viy 181a, Than. 39b, Pannav. 435a and also by the sub-division (which may be left aside), it concerns physical, instrumental, hostile, tormenting and murderous action. Here,
I
This, however, contradicts the passage of Viy. where the māyāvalliya k was not obligatory beside the arambhiya
2. Frequently written pausiyā.
3 This is the substantive for myassa vahae kuḍa-pasam uddar at the same place.
4. Obviously the weapon is supposed to be animate, comp. § 101.
