Jain Science and Spirituality
by Medhavi Jain | 2020 | 61,419 words
This essay studies the elements of Jainism and investigates how Jain science and philosophy can give the world answers to through science and spirituality. Instead of interpreting it as a confined, strict philosophy, it is shown that Jainism represents a path towards self-awakening through self-improvement....
2.3. Physical Bodies and Psychical Bodies
The human body consists of five classes:
- The gross body or Audarika sharira, it is made up of bones, flesh etc.
- The Vaikriyaka body, capable of assuming various forms,
- The aharaka body, which is the carrier of thoughts,
- Taijasa sharira, which produces heat, and
- The Karmana body, which is the instrument of activity.
According to Jain texts denizens of earth have four of them, excluding Vaikriyaka body, which is accessible to only the dwellers of heavens and hells. They can mould their bodies as per their wish, as many times as they want. However the aharaka body is inaccessible to us in the present era of time and even when it is accessible, one needs lots of penance to approach the same.
Only highly evolved ascetics are capable of using it for pious as well as impious purposes.
‘The aharaka body is the bearer of thoughts. It can navigate long distances in the part of a second. As it is inconspicuous, it commands huge speed. You can contact anyone situated at a distance of thousands of miles from you in no time, through the mechanism of this body.’[1]
It is said that in the 4th era of time, whenever a highly intellectual ascetic had a query to be resolved, he could send his aharaka body to the Mahavideha Kshetra[2] to get its answer directly from the Teerthankara present there.
If there is bondage, there are ways to get rid of the same.
‘The Karmana body is the subtlest. It is the base of all other bodies, regardless of whether gross or subtle. The Taijasa, Vaikriyaka, aharaka and Audarika bodies can't exist without the Karmana body. The spirit is discharged from the gross body when the latter dies, however not from the Karmana body. It happens just when the spirit accomplishes Moksha that it drops the Karmana body. It is isolated from the gross bodies a few times, yet gets discharged from the Karmana body only once and for all.’[3]
The contemplation over Karmana body leads one to ponder more about life’s possessions and why one is too crazy after them. As its only one’s karma that travels beyond with him after this physical existence. Doesn’t the purpose seem solved here?
It is said about the mind,
‘One can win all the land of the world, one can even defeat the strongest of warriors, one may own all the pricy possessions of the universe. Still one may find it difficult to win over one’s own mind.’
Footnotes and references:
[1]:
MBM. pp. 121
[2]:
another land within the Jain cosmological universe.
[3]:
MBM. pp. 123