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its soul, is this subtle Taijasa Body. The Vedanta lays down that the heat felt in a living Body is really the heat of this indwelling Taijasa Body,
अस्यैव चोपपत्तेरेष उष्मा । ४-२-११ ।
and that because at the time of death, this Taijasa Body leaves the outward bodily tabernacle, the latter becomes cold. The Taijasa Body of the Jaina's is supposed to be so subtle that when it comes out of the gross Body of an animal, it is not only invisible and imperceptible but it can pass anywhere and through any substance, however hard or thick the latter may be. The author of the Rāja-Vārtika says, — यथाऽयपिण्डस्यान्तं सूक्ष्मपरिणामात् तेजोनुप्रवेशे दृष्टस्तथा तैजसकार्मणेरपि नास्ति वजू पटलादिशु व्याधातः - ----- आलोकान्तात्सर्वत्र
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In the same way, Samkara says that on account of its extreme subtleness the Taijasa Body can pass unseen from anywhere to anywhere through any substance and that its movement is irresistible. It is because of this its extreme subtleness that the Sūkṣma Body is not destroyed when the gross Body is burnt down on the funeral pyre. Lastly, both the Vedic and the Jaina schools maintain that when an animal re-incarnates itself the Taijasa Body enters the new frame.
Notwithstanding the above points of similarity between the Taijasa Sarira of the Jaina and the Vedic schools, we think they cannot be identified, one being essentially different from the other. The ingredients of the Taijasa Body of the Jaina's seem to be peculiar modifications of the Tejas i.e. substratum of brilliance only; while those of the Taijasa Body of the Vedic school are not only Tejas but the other elements of Kṣiti, Ap, Vayu and Ākāśa as well.
Samkara says:—'तस्मात् प्राणस्तेजसीति प्राणसंयुक्तस्याध्यक्षस्यैवैते त्तजः सहचरितेषु भूतेष्ववस्थानम् ।'
and his interpretation he supports by Sruti. 'पृथिवीमय आपोमयो वायुमय आकाशमयस्तेजोमयः ।'
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