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Reals in the faina Metaphysics
Not only this. It is said that at the time of the animal's death, the subtle potentialities of the sense and the motor organs of the internal sense, Manas and of the Prāņa or the vital principle come and attach themselves to the soul. Thus the author of the Ātma-Bodha says that the Linga Sarira or the subtle Body which accompanies the soul of a dead animal (9731427fafara ------- QFT 9fCHTTI ) is made up of the five pure material elements and endowed with the potentialities of the five vital principles, of the internal sense of Manas, of intelligence and of the ten (sense and motor) organs. ('पञ्च प्रागमनोत्रुद्धि दशेविद्रय समन्वितम्। अपञ्चीकृत भूतोभूतोत्थ FEATR TTEET THE L') The Sāṁkhya school also describes the subtle Body almost in the same way :- wazifal TTTT=2774: Anirudha Bhatta explains the Sūtra. तैराष्टादशोलिङ्ग सूक्ष्मदेह उत्पद्यते। वुद्धाहंकारमनांसि पञ्चसूक्ष्मभूतानि दशेन्द्रियाणि चेति ।
How THEY DIFFER?
Accordingly, the Linga, Sūkşma or Taijasa Sarira, of the Vedic school is a subtle Body in which the grosser physical Body with its vital functions as well as its sense and motor activities lies in an implicit state. The Taijasa Body of the Jaina's may or may not have a share in the formation of the gross physical Body but is certainly not its potential cause.
The Kārmaņa Body is so called because it is constituted of the Karma Pudgala.
'कर्मणामिदं, कर्मणां समूह इति वा कार्माणम्।' In a sense, of course, all Bodies are Kārmaņa, in as much as all of them are made up of Karma-molecules. The Jaina writers, however, point out that all Karma molecules are not of the same character; Karma-matter which forms the basis of the Audārika, for instance, is certainly different in many respects from what makes the Vaikriyika and so on.
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