The Doctrine of the Jainas, Described after the Old Sources c8.48

c8.48

§62. *The Bodies.* During the time of its specific bodily existence the individual possesses more than one body (*sarīra*). Their number is five in all (Pannav. 12. 21; Samav. 216a; Thāṇ. 169b), but their distribution among the different beings differs (§ 67. 104).¹ They all have the Karman body (*kammaga s.*) and the fiery body (*teyaga s.*) life long. All beings pertaining to the upper world, i.e. animal and human beings with one to five senses, permanently own the earthly body (*urāliya* or *orāl. s.*). Both the gods and the inhabitants of hell always live in bodies of transformation (*veuvviya s.*),² but other beings do so only temporarily, while the body of transposition (*āhāraga s.*) merely applies to human beings and in special cases only. The functions of some of these bodies is as well as their purpose are told in the commentaries which however do not always agree. The established list leading from *orāl.* over *veuvv.*, *āhār.*, *tey.* to *kamm. sarīra* suggests the gradual increase in fineness and, simultaneously, in density of material units (T. 2, 38-40).³ Apart from the beings already mentioned all higher animal and human beings, generated by breeding (§63)—the latter when living in a *kamma-bhūmi* (§117)—own bodies of transformation, that is to say, that a human being may change its appearance (*vikuvvittae*) magically, provided that it be free from sin (*amāi*, § 181). For, so we learn from Viy. 189 a, the prepared food taken by a monk in a sinful way (*māi*) will strengthen his bones and the marrow within, but it will weaken flesh and blood, whereas the accidental food of the sinless will result in the opposite. While the one aids to the development of the bodily organs, the other will transubstantiate into excretions. The capability of transformation therefore depends on bodily preconditions. We are not told when and at what point higher animals enter into transformation. Apart from the beings mentioned above the coarse wind-beings equally have bodies of transformation, which appear in the shape of a flag (*paḍāgā*), manifesting themselves either as storms or clouds, yet without changing their minute smallness (1/8 *angula*) (Pannav. 416a, 417a).¹ Animal and human beings, however, may become either quite small or immensely large (1/8 *ang.* upto 100, resp. 100,000 *joy.*). The inhabitants of hell and the gods, with the exception of the Gevijja and Aṇuttara (§ 129), are equally able to change their appearance, even though they already live in bodies of transformation. This body of transformation so characteristic of their form of existence and built up without attracting foreign particles of matter (§ 181) is called *bhava-dharaṇijja*, whereas *uttara-veuvviya* is the body deliberately taken.