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300
The Unknown Pilgrims
say, of the jiva on account of its connection with karmic matter, the body being formed of particles of matter. How are we to explain this connection? It is impossible to conceive that the jiva, by its own intrinsic power, could bring about the transformation of the pudgala out of original particles, since the jiva is substantially cetana and the pudgala is acetana, wherefore it is pudgala which of its own nature is capable of transformation and it is this process of the selftransformation of matter that results in the formation of different types of karmas. At the same time, for this to be possible, it is conceded that the impure empirical jiva is in fact capable of undergoing psychological modifications when it is under the influence of karmic matter. Here it is the jiva which is ignorant of its own real nature and tends to identify itself with objects foreign to its nature that is under consideration.59
Kundakunda concludes his exposition with two verses in which he explains the quintessence of the teaching:
According to the point of view adopted, the jiva [is] linked with and also not-linked with karman; beyond every point of view it is to be termed samayasăra (jiva in its essential nature).60
59 Cf. SamSa 120-141; PSa II, 77. We may here note that the teaching recognises 5 types of śarira, body: i) Audārika: the organic body of human beings, animals and vegetables, such as we observe. ii) Vaikriyika: the subtle body of celestial and infernal beings and of certain human beings possessed of supernatural powers; this can be transformed at will. i) Ahāraka: subtle body formed of particles of meritorious karmas; this type of body is possessed, according to tradition, by certain munis called caturdaśapurvins, i.e., knowing the 14 Pürvas (cf.. P 143); they are ablc, thanks to this body, to move at will through space for purely spiritual purposes. iv) Taijasa: luminous body, composed of fire; it effects the digestion of food. v) Kārmaņa: extremely subtle form of body which remains with the jiva after the end and destruction of the audārika body. These types of body, composed in each case of karmic particles, are classified according to progressive degrees of subtlety and their possession by a given jiva depends upon its nāma-karman, cf. § A; PSa II, 79; TS II, 36-49.
60 kammam baddhamabaddhaṁ jive edam tu jāņa ņayapakkham
pakkhātikkaṁto puņa bhannadi jo so samayasāro. SamSa 142.
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