Jinamanjari 1998 09 No 18

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 32

<Thesis> The body of a newly-born infant is preceded by another. <Reason> Because it has sense-faculties etc.
<Example> Just like the body of an unweaned baby is preceded by that
of a newly-born infant.
[And] in this [demonstration], the other body is the karman (i.e. karmaṇasarira).
Just like the body of a baby exists prior to that of an infant, which, in turn, exists prior to that of a child, it is experienced that another body exists prior to that of every living being which has sense-faculties, etc. What, then, is this other body which exists prior to that of a newlyborn baby? this question is answered by referring to the concept of kārmaṇaśarīra. According to Jaina doctrine, there are altogether five kinds of bodies:
TAAS 2.37:
-
audārikavaikriyāhārakataijasakārmaṇāni śarīrāņi //
Gross (audārika), changeable (vaikriya), transferable (āhāraka), fiery (taijasa), and karmic (kārmaṇa)-these are the [five types of] bodies.
Out of these five, the visible, gross body which we actually possess is audärikasarīra. It is this audarikasarira which we have so far referred to as 'the body'. The cause for all bodies, including the gross one, is kārmaṇasarira with which jiva has been connected from beginningless time is then nothing but karman itself.4
At this point, it may be useful to ask precisely which problems would arise without the assumption of a karmaṇaśarīra. The problems are outlined in the following passage:
VĀBh 2088 (Karmasiddhi):
-
-
ko tiya viņā doso thūlāto savvadhā vimukkhassa / dehaggahaṇābhavo tato ya samsāravocchitt' // [kas taya vina doṣaḥ sthūlayā sarvathā vimuktasya / dehagrahaṇābhāvas tataś ca samsaravyavacchittiḥ //]
<Agnibhuti's objection> What problem does arise without this [kārmaṇaśarīra]?
For Private30Personal Use Only