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DOCTRINE OF THE JAINAS concerns (Pannav. 402a) the hero- and Tirthakara-ship ( § 13). A Titthagara in his immediate pre-existence may have dwelt in hell (though in its upper regions only)-his Karman has now turned him into a superman Pannav, 403 b gives corresponding examples with regard to world emperors, heroes and high dignitaries including the Queen Consort (itthi-rayana-), to state-animals (āsa-r , hatthz-r ) and, most remarkably, also to seven certain crown jewels (comp. § 13) which count for being one-sensed, as we know from Jambudd 260b, Thān. 398 a.
Anticipating the style of the successive comments the Antakırıyā-paya of the Pannav begins by saying (369a). atth'egare (zīve anta-kırıyam) karejā, atth ( a -k ) no karejā 1 This means that not all souls are able to find salvation It was V1y 285b that had expressed it a being of the one stage or the other may be capable of salvation, but this does not apply to every being of this or that stage While the canonical word is either (a)bhava-sıddhiya or -siddhīja (Samav 2b, 8b, etc. 45b, 47b), Umāsvāti speaks of (a)bhavya. Acc to him (T. 2,6 ) this quality pertains to the qualities inherent in the soul (pārināmika) ($ 60) What is said by Viy. 557a is but seemingly contradictory to it While the former says that the capability of salvation is sabhāvao, not parināmao, the latter makes us understand that it is not an acquired, but a natural quality, All souls that have it (so it is continued to be said) will come to enjoy salvation, but never will the world be void of souls capable of salvation. From this contention of Mahāvīra's (which Jayanti hears with amazement, and which he substantiates by a comparison with the atoms) we understand that the bhava-siddhiya replenish themselves on and again. In order to grasp its proper meaning we obviously-though the text does not say so-have to anticipate the theory of the nigoya ( § 104). These plant souls distributed throughout the world in co number constitute the inexhaustible stock of souls, as far as they are subtle (suhuma) and undeveloped (apajzatta). As soon as in
1. Viy 49a refers to it 2,"se kenam kh’āt nam (print khāienam) affhenam bhante, evam
buccal .. )"
