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.
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). Ekendriya 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.
