Sambodhi 1976 Vol 05

Author(s): Dalsukh Malvania, H C Bhayani
Publisher: L D Indology Ahmedabad

Page 31

Adhis
GP
GPBh
LinŚ
SK
SUBTLE BODIES POSTULATED IN THE CLASSICAL SANKHYA SYSTEM
Y. K. Wadhwani
Adhisthāna Śarira Gauda Pada
Gauda Pada's Bhasya
on SK
Linga Sarira
Sankhya Karika
SPBh
SPS
STK
VB
VacM
Sankhya Pravacana Bhasya
Sankhya Pravacana Sutra Sankhya Tattva Kaumudi
Vina Bhiksu
Vacaspati Misra
According to Satkhya Philosophy, there are two ultimate principles in the universe: Purusa 1e the soul, and Prakrt the non-sentient entity or primeval Matter. Of these, the soul is an immutable (Lafastha) and impertshable (nitya) entity which is free from all attributes (=rguna, buddha). This being so, the death of an individual merely amounts to the fall of the visible gross body, Where, then does the unperishable soul go when a par ticular gross body falls down dead Any real movement, which is an action and hence a mutation (vikara or parinama), is precluded in the soul on account of its immutable and all-pervading nature, as postulated by the Sankhiya. It is, therefore, propounded that in cases of death and rebirth, the movement of the soul from one visible body to another is only apparent and 19 dependent on movements of a subtle body called the Sikama Sarira or Liga Sarira (It may be noted here that the term 'Lans' was not popular with carlier writers on Sankhiya, Isvara Krsna, the author of the SK, always used lungam with reference to the subtle body, VacM, GP, Muthara and the author of Yukti-Dipika always called it Suksma Sarira. It was VB who VB who introduced and used extensively the terms Ls or Lingadeha; from him, these terms were occasionally taken over by later commentaries on STK like Sarabudhing and Vidvat-tosint. For reasons which will be clear later, the present author has adopted the term Lans for the most part].
It is not merely to account for transmigration that the Lins has been postulated. Even the experience of pleasure, pain and the like is believed. to accrue, in reality, to this subtle body Reasons for attributing such experience to the subtle body are:
(a) The incidence of such experience independently in the soul is not possible; for, if the soul were to possess attributes like pleasure and pain, desire and aversion etc-which are all transitory-, then it would be subject. to change or mutation1; and being so, it would become perishable also.