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sudden manifestation, imperceptible to common man. It is attained by celestial beings and infernal creatures. It is not a physical body. iii) Aharak : This body is produced by Shruta Kevalis, Chaudah Purvadharis, and great ascetics, in order to get clarification of doubt from Arihant. iv) Taijasa : It is formed by fine molecules and serves for the consummation and digestion of food etc. v) Karmana : It is made of fine molecules of karmic matter which envelops the self.
A human and an animal have audarik, taijas and karman shariras.191 Jainism believes that taijasa and karman shariras are always attached to amukta jiva. 192 V.Samvara (Divine Realisation)
For impediment and destruction of karma asimilated by jiva, the doctrine of samvara and nirjara are the pivotal. The word samvara means control or restrain or stoppage or impediment of karma. The cessation of inflow of karma is called samvara.193 Samvara is the antagonistic principle of asrava. Bhava samvara is the psychical condition wherein the mind is free from attachment and aversion. Dravya samvara actually controls the influx of karmas.194
Samvara is the observance of religious cautiousness, viz. i) Irya samiti (carefulness in movement); ii) Bhasha samiti (carefulness in speech); iii) Eshana samiti (carefulness in taking food); iv) Adananikshepa samiti (careful use of objects, pots, etc.); v) Pratisthapana samiti (carefulness in excreting).
It is the observance of self-control (gupti) namely, control of activities of a) mind (manogupti), b) speech (vaggupti), and c) body (kaya gupti). 195
Samvara is the practice of ten virtues (dharma), viz. the observance of -a, uttama kshama or excellent forgiveness; b. uttama mardava or excellent humility; c. uttama arjava or excellent straightforwardness; d. uttama satya or excellent truth; e.
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THE CONCEPT OF DIVINITY IN JAINISM
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