Samayasara

SR No.: 006764
Original Sutra Author: N/A
Author: A Chakravarti
Publisher: Bharatiya Gyanpith
Publication Year: 1989
Total Pages: 370
Language: English
Classification: Book_English, Agam, & Canon
File Size: 20 MB

Page 181

CHAPTER IT
53
vaiktiyaka śarīra, various bodily forms, magical and hallucinatory in nature assumed by a yogi because of his yogic powers ahāraka sarira is the body drawn out of the plıysical body in the form of plasma by the magic powers of the yogi with the object of carrying out something which is beyond the reach of the physical body. Taijasa sarira refers to the brilliant form of halo which shines forth from the physical body under certain spiritual conditions. Lastly, kärmaņa sarīra is the body constituted by Karmic matter, which is extremely subtle and which is inseparable from the soul throughout its samsāric career. Since all these different bodies are constituted by matter either gross or subtle, these cannot be identified with jiva or soul.
Samsthäna refers to the different shapes of the organic bodies. These are samacatura samsthāna, body that is symmetrically developed; nyagrodha parimandala saisthāna, body that is top-heavy like the ba nyan-tree; swāti sansthānu, body that is long and thin like a sword, kubja samsthāna, hunch-backed body, vāmana sainsthāna, dwarfish body, and hunda samsthāna, an ugly mass of flesh. All these shapes of organic bodies are nothing but the different manifestations of matter in the organic world. Hence these physical forms which are of material origin cannot be attributed to the soul.
Samhanana, the assemblage of bones of the skeletal structure. This refers to six types of bony joints which pertain to vertibrate animals. It is obvious that these varieties of bone-joints cannot be applicable to jīva which is asarīra by nature, a bodiless spiritual entity
Rāga, the pleasant feeling of desire, and dveşa the unpleasant experience of aversion, all these being products of Karmic matter cannot be attributed to the soul.
Moha or delusion which clouds the knowing faculty and prevents its apprehension of reality, is also an effect of Karmic matter and hence cannot be attributed to the soul.
The different kinds of pratyaya or Karmic condition such as mithyātva false faith, avirati, absence of moral discipline, kaşāya soul-soiling gross emotions, and yoga, activity of thought, speech and body, all being effects of matter either direct or indirec have no relation to the soul.