Trishasti Shalaka Purusa Caritra Part 1

Author(s): Hemchandracharya, Helen M Johnson
Publisher: Oriental Research Institute Vadodra

Page 43

in one body (sādhāraņa); and those that have many souls in one body are also of two kinds, fine and gross.
The movable souls are of four kinds: two-, three-, four-, and five-sensed. Among these, the five-sensed are of two kinds : rational (sañiñin) and irrational (asañjñin). The ones that know how to learn, teach, and converse, they are rational. They have mind-vitality. 32 Others are irrational. The skin, tongue, nose, eye, and ear are the five sense-organs of which touch, taste, smell, form, and sound are the province. Worms, conch-shells, earth-worms, leeches, cowries, and oyster-shells having many forms, are considered to have two senses. Lice, bugs, termites, nits, etc., are considered to have three senses. Moths, flies, bees, gnats, etc., are considered to have four senses. The remainder that have animal-birth-nuclei, living in water, on land, or in the air, hell-inhabitants, men, and gods, are all considered five-sensed. The gift of safety is the avoidance of injuring them in three ways: destruction of life, causing physical pain, and mental pain. 38 Whoever gives the gift of safety gives all the objects of life. If one has life, the fourfold object of existence 84 is gained. What is dearer than life to any creature ? Certainly not a kingdom, nor universal sovereignty, nor even Indraship of high rank. Fear caused by loss of life is the same to a worm living in impurity on one hand, and to Hari living in heaven on the other hand. Therefore a pious man should by all means be
Two-
32 164. In addition to the paryāptis, jīvas have prāņas (vitalities). One-sensed jīvas have 4 prāṇas: body, breathing, term of life, touch.
„ „ 6 : taste and speech added. Three , „ 7 : smell is added. Four- , „ , 8 , : sight is added. Five- „ without intelligence have 9 prāņas : hearing is added. Five- „ „ with intelligence „ 10, :mind is added.
88 169. Duḥkhotpāda and sanklesa, respectively. This is a Jain distinction, not inherent in the words themselves.
34 170. The conventional dharma, artha, kāma, mokşa.