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CHAPTER II
53
vaikrīyaka śarīra, various bodily forms, magical and hallucinatory in nature assumed by a yogi because of his yogic powers āhāraka sarira is the body drawn out of the physical body in the form of plasma by the magic powers of the yogi with the object of carrying out something which is beyond the reach of the physical body. Taijasa sarira refers to the brilliant form of halo which shines forth from the physical body under certain spiritual conditions. Lastly, kārmaņa sarīra is the body constituted by Karmic matter, which is extremely subtle and which is inseparable from the soul throughout its saṁsāric career. Since all these different bodies are constituted by matter either gross or subtle, these cannot be identified with jīva or soul.
Samsthöna refers to the different shapes of the organic bodies. These are samacatura sansthāna, body that is symmetrically developed; nyagrodha parimandala saisthana, body that is top-heavy like the banyan-tree; swāti samsthānu, body that is long and thin like a sword, kubja samsthana, hunch-backed body, vāmana saisthāna, dwarfish body, and hunda sarnsthāna, an ugly mass of flesh. All these shapes of organic bodies are nothing but the different manifestations of matter in the organic world. Hence these physical forms which are of material origin cannot be attributed to the soul.
Samhanana, the assemblage of bones of the skeletal structure. This refers to six types of bony joints which pertain to vertibrate animals. It is obvious that these varieties of bone-joints cannot be applicable to jīva which is ašarira by nature, a bodiless spiritual entity.
Rāga, the pleasant feeling of desire, and dveşa the unpleasant experience of aversion, all these being products of Karmic matter cannot be attributed to the soul.
Moha or delusion which clouds the knowing faculty and prevents its apprehension of reality, is also an effect of Karmic matter and hence cannot be attributed to the soul.
The different kinds of pratyaya or Karmic condition such as mithyātva false faith, avirati, absence of moral discipline, kaşāya soul-soiling gross emotions, and yoga, activity of thought, speech and body, all being effects of matter either direct or indirect have no relation to the soul.
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