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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 办补峁Ｄ乱补蝉 of anger, delusion etc., it absorbs the karma-pudgalas into the parts of its being. The Jainas hold that karma鈥損udgalas are the subtle particles of matter. The space is full of such karma-pudgalas and the self absorbs the karma-particles because of 办补峁Ｄ乱补蝉 or passion. Ka峁Ｄ亂as are four in number, viz., anger (krodha), pride (尘腻苍补), deceit (尘腻测腻) and greed (lobha). The karma鈥損udgalas and 办补峁Ｄ乱补蝉 are interdependent and mutually related as cause and effect from beginning less time. The karma鈥損udgalas 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 办腻谤尘补峁嘺艣补谤墨谤补. 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) 补耻诲腻谤颈办补-艣补谤墨谤补, (ii) vaikriyaka-艣补谤墨谤补, (iii) 腻丑腻谤补办补-艣补谤墨谤补, (iv) taijasa-艣补谤墨谤补 and (v) 办腻谤尘补峁嘺-艣补谤墨谤补. The body which is gross and physical is called 补耻诲腻谤颈办补-艣补谤墨谤补. The body which is capable of transformation in different sizes and shapes is called vaikriyaka-艣补谤墨谤补. The body which is developed by a yogin is called 腻丑腻谤补办补-艣补谤墨谤补. The body which is composed of the quality of heat is called taijasa-艣补谤墨谤补. The body which is composed by karmic matter is called 办腻谤尘补峁嘺-艣补谤墨谤补. 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 箩墨惫补 is described as possessing four 辫谤腻峁嘺蝉. These are sense-organs (颈苍诲峁沬测补), energy (bala), life (腻测耻) and respiration (耻肠肠丑惫腻蝉补). The four 辫谤腻峁嘺蝉 are manifest in ten forms. The 颈苍诲峁沬测补s are five in number. There are three balas, viz., the mind, the body and speech. 膧测耻 and 耻肠肠丑惫腻蝉补 are one each. These four 辫谤腻峁嘺蝉 are the essential characteristics of any empirical self.

Jainism also hold that the self has three states i.e. bahir膩tman, antar膩tman and 辫补谤补尘腻迟尘补苍. Bahir膩tman is the bodily self. It consists in the identification of the self with the body and external belongings. 础苍迟补谤腻迟尘补苍 is that state of the self which is free from all senses. 笔补谤补尘腻迟尘补苍 is that state of the self which is free from the impurities of karman.