Chapter IV.b - Two bodies of the Self (subtle and gross)

The self in its bound or empirical state is endowed with a body. It has two forms, viz., subtle and gross. When the self is influenced by the kaṣāyas of anger, delusion etc., it absorbs the karma-pudgalas into the parts of its being. The Jainas hold that karma–pudgalas are the subtle particles of matter. The space is full of such karma-pudgalas and the self absorbs the karma-particles because of kaṣāyas or passion. Kaṣāyas are four in number, viz., anger (krodha), pride (māna), deceit (māyā) and greed (lobha). The karma–pudgalas and kaṣāyas are interdependent and mutually related as cause and effect from beginning less time. The karma–pudgalas which enter into the self, gather gross material elements around them. These formed by the gross material elements form gross body which is perceptible to all. The body formed by the karma-pudgalas is the subtle body which is also known as kārmaṇaśarīra. It is imperceptible to the ordinary people. The subtle body is destroyed when the self attains liberation. Both the gross and the subtle bodies are eternally changing, and the number of the parts of the bound self increases and decreases due to the increase and decrease of the body. During the worldly life, the self is co-extensive with the body.

The bodies of the empirical selves are said to be of five kinds, viz., (i) audārika-śarīra, (ii) vaikriyaka-śarīra, (iii) āhāraka-śarīra, (iv) taijasa-śarīra and (v) kārmaṇa-śarīra. The body which is gross and physical is called audārika-śarīra. The body which is capable of transformation in different sizes and shapes is called vaikriyaka-śarīra. The body which is developed by a yogin is called āhāraka-śarīra. The body which is composed of the quality of heat is called taijasa-śarīra. The body which is composed by karmic matter is called kārmaṇa-śarīra. Of these five kinds of bodies, every successive one is subtler than the preceding one. The last two types of bodies are attached to the self from beginningless time.

The Jainas further hold that the relation between the body and the self is that of identity-cum-difference. The bodies are identical with the self because the self experiences the pains and pleasures of the body. As the self is not destroyed with the destruction of the body, so they are different.

From the phenomenal point of view, the self or jīva is described as possessing four prāṇas. These are sense-organs (indṛiya), energy (bala), life (āyu) and respiration (ucchvāsa). The four prāṇas are manifest in ten forms. The indṛiyas are five in number. There are three balas, viz., the mind, the body and speech. Āyu and ucchvāsa are one each. These four prāṇas are the essential characteristics of any empirical self.

Jainism also hold that the self has three states i.e. bahirātman, antarātman and paramātman. Bahirātman is the bodily self. It consists in the identification of the self with the body and external belongings. Antarātman is that state of the self which is free from all senses. Paramātman is that state of the self which is free from the impurities of karman.