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JAINA PSYCHOLOGY
into two groups: those having the faculty of reasoning (sañjnin) and those without the faculty of reasoning (asañjnin). Reasoning is the consideration of the state of a thing in the present, past, and future. Those who do not possess this capacity act in accordance with their own instincts. The beings belonging to the five-sensed class possess either of three sexes. Those who are fully developed can bind the karmas leading to either of the four states of existence. The undeveloped beings bind the karmas suitable to animals and human beings only. These are some of the fundamental dogmas of the Jaina doctrine of karma as regards the position of the animal class of existence. They are to a great extent justifiable, too, because of their verification by our common experience. As regards the binding of new karmas by a particular being leading to another birth, we are not in a fit position to advance any sound argument through which the a priori assertion of the Jainas may be proved to be true. It is also true that the Jaina position cannot be outrightly rejected, inasmuch as there is no strong argument to do so. We leave this problem here without entering into a further discussion and come to the human state of existence.
HUMAN STATE OF EXISTENCE
Human beings are of two kinds: those originating by generatio aequivoca and those born from the womb. Those who are born
the womb are of three kinds: those living in the Karmabhūmis. those living in the Akarmabhūmis, and those living on the Antaradvīpas. Those parts of the world which are inhabited by human beings who practise self-discipline, etc., are called Karmabhūmis.? In the Akarmabhūmis men do not practise any self-discipline. The Antaradvīpas are minor continents. According to the traditional account of the Jainas, there are fifteen Karmabhūmis, thirty Akarmabhāmis, and fifty-six Antaradvīpas. The beings of this class, just like those of the animal class, are either fully developed or undeveloped. The developed human beings can possess all types of activity--physical, vocal, and mental. They can bind all species of karmic combinations suitable to all the four states of existence. A developed human being alone can achieve complete self-control and
1 For a detailed account the reader may be referred to the Doctrine of
Karman in Jain Philosophy, pp. 52-6.. 2 Sacred Books of the East, Vol. XXII, p. 195 fn.
