________________
salvation and has got liberation from the eight types of karma, has none of the five bodies and that is why he is called unembodied, This taijas - kārmana body is called the vital body. The taijas body, which Shri Dutt calls the sbtle body, digests food and makes constituents of the gross body such as blood, flesh, fat, bones, marrow etc. The kārmana body which Shri Dutt calls kārmana body, determines various forms and structures of gross and subtle body. Both these types of body are very important.
In paintings of Gods, an aura is painted behind their heads. It is a symbol of their divine quality. Really speaking, it is an effect of purity of their subtle/taijasa body. Other living beings and human beings also have such a bright round shape around their bodies, which is called an aura. Really speaking, this aura is a bio-electro-magnetic field. As every magnet has its magnetic field. So every living being has his field or effect. The aura of a human being depends on the purity of his taijas / subtle body and that again depends on the auspiciousness of material particles of kārmana Varganā absorbed by the kārmana body and their colour, smell, taste and touch. The absorption of auspicious and inauspicious material particles depend upon auspicious and inauspicious thoughts concieved by the mind. As a result, the intensity and purity/impurity of the aura depends upon the thoughts created in the mind. Shri Dutt calls the aura, the armour of energy. The mind which is now-a-days called the sixth - sense, is made of constituent units of subtle particles.
Though Shri Dutt is not a Jaina, he seems to follow the contentions of Jaina philosophy. On one hand, this fact justifies the Jaina contentions and on the other hand, his extrasensary perceptions being true, convince the Jain community. Of course an extensive analysis as well as classification and research of his experiences, seems to be necessary and his experiences and similar experiences of others may open up a new field of research.
One of the extrasensary perceptions wonderfully reflects the Jain philosophy of karma. He says that energy particles are encompassed in the armour of energy i.e. bio-electro-magnetic field. The subtle body absorbed them as food. It is necessary to analyse this statement from gross as well as subtle viewpoints.
From the gross viewpoint, Jaina philosophers classify food into four types - 1. kavala ahāra, 2. praksepa ahāra, 3. loma ahāra and 4. oja ahāra.
1. Eating with mouth the food cooked in the form of morsels is called kavala āhāra. 2. Giving energising substances or medicines directly into blood through injections or holes made in skin, when it is not possible to take food through the mouth, is called praksepa ahāra. 3. Absorbing subtle particles of food and water from the atmosphere through short and small hairs on the
Arhat Vacana, July 2000
61
