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too, acc. to Pannav. 443b a table of the mutual relativity might be drawn up. But we dwell on it as little as we do on the bridge which (439a) is thrown for binding the kamma-pagadi, and on other statements. The five groups of 5 each as presented above, reappear as the 25 kriyā in Umāsväti's Bhasya on T. 6, 6, though partly in a different composition which may, perhaps, be ascribed a greater logical coherence than presented by the passages of the Canon.
COSMOLOGY
§101. The technique of monachism is touched by the special action called anta-kırıyā. This name is connected with the frequently (e g. Suy. II 2, 83; Uvav. § 56 (p. 62) recurring solemn phrase speaking of "to reach the last goal, to wake up, to become free, to fade away and to put an end to all pain", i.e. savva-dukkhānam antam karıttae. Thus anta-kiriyā is equal to moksa, salvation.1 It, too, is represented systematically in Pannav, 20 (369a ff), and by learning (396b) for which kind of beings it is either anantar'āgaya or parampar'āgaya, i.e. taking place either in the immediately subsequent existence or in a later life, we are confirmed (§93) that in his pre-existence a man may belong to any stage of being. Man and man alone is given the possibility to "put and end" and to reach the highest goal. But from this we have to distinguish the other possibility of coming within the range of hearing the sacred teaching (kevali-pannattam dhammam labhejjā savanayāe), of taking delight in it, and of acting according to it in all fundamental things. All five-sensed animals are equally given this opportunity (Pannav. 398b), and they can advance to the oh though, to be true, they are not able to enter into monachism. This reminds us of the frog, as an example among others, who dies by uttering the formula of veneration namo tthu nam (Naya 13). This, of course, implies that the corresponding Karman has been formerly bound, and it expressly
1. In persons of the sacred legend Than 180a distinguishes four kinds of the a -k according to the greater or smaller amount of Karman they possess and to their longer or shorter monastic lives
2. An example from the later legend is the tigress in the story of Sukosala (v. KAMPTZ, Sterbefasten p. 37)
