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here and become siddhas there. It is further stated that the Siddhas rise up beyond the vimāna namely savārtha and are settled in a place which looks like an umbrella. This place is known by the name of İşatprāgbhāra. Very interesting descriptions of this are found in ancient Agamas.
Beyond this place is the farthest end of the mundane world. Even the Siddha deha is not the same as the ultimate body of the soul. The Ācāryas say that it represents two third of the ultimate body. Speaking from the viewpoint of an individual, Siddha state is with the beginning but without an end. Speaking from the collective view point, it has neither beginning nor an end.
VARIETIES OF KARMA Minute classification of Karma is very complex but in a general way same sort of classification may be attempted. Karmans are froin a certain point of view, of two kindsı - (1) Ghātin (2) Aghātin. I
Jainas believe in the cxistence of five kinds of bodies of an individual liviog in the world. Thc grosscst body known to us as our physical body which is perceptiblc by the scnsc and active is known as Audarika Dcha. It corresponds to the sthüla deha of thc other systems. Of all the five bodics belonging to the mundane soul this is the most dense. The other whole bodies are named-Vajkriya, Āhāraka, Taijasa, and Kärman. The relation of Taijasa and Karman body is without any beginning in timc.
According 10 some authorities, the Karman body alone is without any begioning in time. The taijasa deha docs not bclong to any and every individual. It cannot appear except under the influence of Labibi. It appcars for the sake of imparting blcssings and cursc (Sapānugraba). The Taijasa body which appears for administering curse (Sapa) is intensely hot and hcat particles constantly emanate from it. In the same way the Taijasa Deha which is meant for showering blessings is very cool ia nature out of which cool radiation comes out. The Audārika Sareera is built up out of the material particles-and is matcrial in naturc. ] he Vaikriya Sareera is of a different kind. It may mulciply into many forms and rejoin its original unity. It may become visible and sometimes invisible. It moves on earca and yet it Nics through space. The Taijasa sareera is of the light and heat. 'The Kūrman Sai Tra is an effect of Karma, is receptive of Karma and is purely of the nature of Karma. The Ahārika Sarīra is one by which the disiant objects (in time and space) and objects which are conceived and hidden may be made visible. 1. Karma Prakrti, 9
