actions, and a stately gait (Śubhavihāyogati), like that of an elephant, a goose, or a bull, is a much coveted prize for merit.
Another fruit of puṇya (Nirmāṇa nāmakarma) leads to one’s being born with all one’s limbs supple and perfect. Through Trasa nāmakarma one is certain to be born as at least a two-sensed being and may be endowed with all the senses. Some lives are microscopic, but if one has acquired Bādara nāmakarma, one may rest assured that one will at least have sufficient size to be perceptible to the naked eye. In whatever class of life one is born, provided only one has gained Paryāpti nāmakarma, one will be perfect in that class.
Every ailment and every illness is traced back to a fault in a previous birth: thus a rickety child must have committed some sin which prevented its gaining Sthira nāmakarma, for that would have given it strong and well-set limbs, fine teeth and a well-knit frame.
It has been already mentioned that Jaina believe that every onion, potato, garlic, carrot, turnip and ground root is the home of innumerable jīva. If a man has acquired Pratyeka nāmakarma he cannot be forced to dwell in one of these underground roots, but in whatever body he may be born, he will have that body to himself. There cannot be more than one jīva inhabiting a human body at the same moment, nor more than one in a bird, beast, or insect; it is only underground roots that take in troops of tenement lodgers.
Certain other rewards ensure one’s having a handsome body (Śubha nāmakarma), at least from the waist up, or being loved by all with whom one comes in contact (Subhaga nāmakarma), having a pleasant voice (Susvara nāmakarma), gaining respect from all whom one meets (Ādeya nāmakarma), or even gaining fame wherever one goes (Yaśokīrtti nāmakarma) .
Three different results of puṇya decide the term of
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