Nārakī; those born in a state lower than human and inhabiting the bodies of insects, birds, reptiles, animals, or plants are named Tiryañċ; Manuṣya are jīva born as human beings; and those who are born as spirits, whether gods or demons,[1] are called Devatā. These four possible places of birth are shown in the accompanying Svastika sign, which is constantly seen in Jaina books and temples.
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iv. Five
classes.Jīva may be classified in five ways, according to the iv. Five number of senses it possesses, as Ekendriya, Be-indriya,[2]
Tri-indriya, Ċorendriya, and Pañċendriya.[3]
iv (a).
Ekendri-
ya jīva.Ekendriya jīva possess only one sense, the sense of touch, but have four prāṇa: touch, body, the power of exhaling and inhaling, and the allotted term of life.
They are subdivided into Pṛithvīkāya, Apakāya, Teukāya, Vāyukāya, and Vanaspatikāya. Things belonging to the earth, such as stones,[4] lumps of clay, salts, chalk, diamonds and other minerals, are called Pṛithvīkāya ekendriya. Though ordinary persons are unable to perceive in these the power of suffering, yet a Kevalī can do so, for he sees that they have four prāṇa, including the power of breathing and of touch. The longest span for which a jīva can be
- ↑ A Vedāntist would not use the word devatā to express an evil spirit, and this has sometimes led to confusion.
- ↑ Sanskrit Dvīndriya, Trīndriya, Ċaturindriya, Pañċindriya.
- ↑ It is interesting to compare these divisions with those of Gośāla, which they much resemble.
- ↑ Dr. Jacobi shows how this and the other animistic beliefs of Jainism point to its antiquity. S. B. E., xlv, p. xxxiii.
