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Reals in the Jaina Metaphysics
ingly, Karma as the abode of the soul can only mean Adrsța. According to the Vedic philosophy, the subjective Adrsta, a sort of 'soul-force' as it were,-is instrumental in making up the Linga Sarira or the subtle Body for the soul.
THE TAIJASA BODY OF THE VEDIC SCHOOL IS NOT THE SAME AS THE TAIJASA BODY OF THE JAINA'S
It seems to us that the Vedic Taijasa Sarīra, the Linga, the Ātivāhika, the Sūkşma Sarīra, as it is variously called,-- is more akin to the Kārmaņa Sarira of the Jaina's than to their Taijasa Sarira. The Kārmaņa Sarīra is the group of material forces or potentialities which form the ground work or basis of the other grosser Bodies. That is also the relation between the Linga þarīra and the Sthūla þarīra of Vedic school. There are of course minor differences between the Vedic and the Jaina schools as regards the functioning of the gross and the subtle Bodies. The Sāṁkhya philosophers, for instance, maintain that pleasures and pains are primarily felt in and through the subtle Body and that because the subtle Body leaves the gross Body at the time of the latter's death, the latter does not feel them then.
सूक्ष्मशरीरस्य भोगात्। स्थूलशरीरस्य तु गौणो भोगः। मृतशरीरे भोगादर्शनात्। अनिरुद्धभट्टः । The Jaina's on the contrary contend that the gross Body has the full-fledged sense-organs which makes the feelings of pleasure and pains in them possible; the Kārmaņa Sarīra has not the developed sense-organs and for this reason, it is impossible for one to feel pleasures or pains through the Kārmaņa Body, in the disembodied state of the physical death. The author of the Rāja-Vārtika says:'इन्द्रियप्रणालिकया शब्दादीनामुपलब्धिरुपभोग इत्युच्यते। विग्रहगतौ सत्यामपीन्द्रियोपलव्धौ द्रव्येन्द्रिय निवृत्य भावाच्छन्दादि विषयान भवना भावान्नि रुपभोगं कर्मणामिति कत्थते।'
THE TAIJASA BODY OF THE VEDIC SCHOOL IS IN SOME RESPECTS THE SAME AS THE KĀRMAŅA OF THE JAINA's
Still, it is pertinent to think that it is the Kārmaņa Śarira
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