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JAINISM
fication of good and truth by various methods. So with those in the other members and organs. All have an influx into the similar parts of man, and correspond to them. The influx of heaven takes place into the functions and uses of the members; and their uses, being from the spiritual world, invest themselves with forms by mcans of such materials as are found in the natural world, and so present themselves in effects. Hence there is a correspondence between them.” 78 "In general, the supreme or third heaven composes the head, as far as the neck; the middle or second heaven composes the breast or body, to the loins and knees; the lowest or first heaven composes the legs and feet down to the soles; as also, the arms down to the fingers; for the arms and hands are parts belonging to the lowest organs of man, although at the sides.” 74
The astonishingly close relationship of this anthropormorphic image to the Cosmic Man of Jaina belief will appear in the course of the following exposition of the Jaina way of ascending to the topmost cranial vacancy of that Grand Man which is their uni. verse.
The Jaina Doctrine of Bondage
EVERY thought and act, according to the pessimistic philosophy of the Jainas, entails an accumulation of fresh karmic substance.
78 1b., § 96. Compare the Indian idea of the microcosm as a settlement of divine forces enacting the roles of sense and the other faculties; as, for instance, in the hymn from the Atharva Veda quoted supra, pp. 9-11. 74 lb., § 65
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