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Indriyas, Karma and Leśyā
89
separate and distinct from the karmic body, so the Sāmkhya also accepts the subtle body as different arom the gross body. In the Jaina view both the gross and fine bodies are material; in the Sāṁkhya view also these two are Prākştic (of primordial Matter). The Jainas, having accepted both the bodies as the modifications of Matter even, regard the classes of both as different. According to the Samkhya, the one is tanmātric (infraatomic) and the other is born of parents. In the Jaina view, the gross body becomes separate at the time of death and a new body is produced at the time of birth. But the karmic body goes along with Soul from one place to another place of birth at the time of death and thus it exists. The Sāṁkhya also postulates that the gross body born of parents does not remain with the self at the time of death and a new body is produced on the occasion of the next birth. But the lingaśarīra (subtle body) exists as permanent and moves from one place to another.2 According to the Jaina system of thought the karmic body associated with Soul since a beginningless time ceases to be at the time of liberation. Similarly, it is maintained in the Sāmkhya that there takes place the cessation of the lingaśarira (subtle body). In the Jaina view kārmaņaśarfra and dispositions (bhāvas) like rāga (attachment), dveşa (aversion), etc., remain with Soul from a beginningless time; without the one there is no existence of the other. Like this, in the Samkhya view the lingaśarsra also does not exist without dispositions and vice versa.4 According to the Jaina view, kārmaņāśarira is non1. Sūksmā mātāpitrjāḥ saha prabhūtaistridhā višesāḥ syuḥ
Sūksmāsteṣām niyatā mātāpitějā nivartante
Sāṁkhyakārikā, 39 2. Mātharakārikā, 44, 40; Yogadarśana, 2. 13; Bhāsvati's
commentary; Sāmkhyakārikā, 40. 3. Lingam pralayakāle pradhāne layam gacchati iti liriga
-Mātharavștti, 40 4. Citraṁ yathāśrayamște sthānvādibhyo yathā vinā chāyā
Tadvadvinā Rvisesaiḥ na tişthati nirāśrayan lingam -Samkhyakārikā, 41.
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