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Šaiva teacher namely Aghoraśivacārya. In this work he has explained in detail the manner in which Karma works itself out through appropriate enjoyments and sufferings In this connection he has described at some length the structure of the body and its varieties through which the Karmic force works itself out. In this connection he has described the so-called (sūkşma deha) subtle body which consists of different tattvas or principle of existence as well as Bhoga deha through which the experience of pleasure and pain is effected. The Sukṣma deha is not for all persons though it consists of the thirty-one tattvas in the case of all persons and these tattvas are the instruments through which Bhoga is effected. These tattvas are undoubtedly the same in each person and consist of the principle of existence from earth the lowest to Kala the highest, yet they are arranged in different individuals. It is for this reason that Sukṣma deha of which individual Atma wanders about from life to life and from plane to plane under the influence of Karma and in material bodies known as Bhuvanaja deha or physical body.1
The fact is that there are three kinds of bodies namely Kaladeha, Tattva deha, and Bhuvanaja deha. The Bhuvanaja deha is the so-called Sthula deha of the different systems. Tattva deha is really the Sukşma deha and Kala deha corresponds to Karaņa deha. Actually the body which moves about from world to world in pursuit of pleasure and pain; is the Tattva deha. It may be pointed out here that the Atma on account of its being coated the basic impurity or Mala is incapable of performing many actions without association with a Sukṣma deha. The Sukṣma deha consists of a series of tattvas and as such is simultaneously connected with Purusas or agents. The question is how can such a body which is unique in nature perform different actions of different kinds. To meet this difficulty it is assumed that Sūkṣma deha is multiple so that every Purușa or Atmā has a Sūkṣma
1. Bhogakarika Prakarana VIII
वसुधादिकलाप्रान्ता भोगसाधनसंहतिः ।
नियता प्रतिभोक्तारं परिज्ञेया मनीषिभिः ॥ १०२ ॥
