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According to 笔谤补迟测补产丑颈箩帽腻, in fact, there is no difference between the body and sentiency because of the unification of everything in 笔补谤补尘补艣颈惫补.^[1] In Advaita Ved膩nta the body is an attribute (鲍辫腻诲丑颈) for 膧迟尘补苍, and the presence of 膧迟尘补苍 is the cause for the sentient nature of body. The body has six types of transformations from the birth onwards. Advaita maintains the illusoriness of the body. In 碍补峁环辞辫补苍颈峁�a诲产丑腻峁�y补 it is said that if self is taken as nothing more than body, it would mean that one knowable is known by another knowable, which implies an evident absurdity. Through this reduction 艢补峁卥补谤补 maintains the trans-bodily character of the self.^[2] 笔谤补迟测补产丑颈箩帽腻 also has accepted this. In 笔谤补迟测补产丑颈箩帽腻 there are two types of bodies: subtle body (Bhogadeha) and gross body (Karmadeha). Besides these, Advaita accepts one more body, i.e. causal body (碍腻谤补峁嘺艣补谤墨谤补).

Both systems accept the technical term 笔耻谤测补峁ａ弓补办补 (Puri = body, 础峁ａ弓补办补 = a group of eight elements) for subtle body.^[3] According to Abhinavagupta the eight elements of the subtle body are the fivefold vital breath, the group of cognitive sense faculties, the group of active sense faculties and the intellect.^[4] 碍补濒濒补峁璦 and Utpala maintained a different opinion about the 笔耻谤测补峁ａ弓补办补. According to them it consists of five 罢补苍尘腻迟谤补蝉, mind, intellect and 础丑补峁卥腻谤补.^[5] According to Utpala, 笔耻谤测补峁ａ弓补办补 is in two forms: subtle and gross. The gross physical body is called Abhil膩p膩tmaka and Bhog膩khya. The subtle body is called Ativ膩hikadeha, the body which carries the individual self from one gross physical body to other.^[6] It begins from the creation of the universe till the dissolution.

艢补峁卥补谤补 hold that there exists a subtle body made up of seventeen elements: five sense organs, five motor organs, five vital breaths, mind and intellect.^[7] But his concept on 笔耻谤测补峁ａ弓补办补 seems little different.

It comprises:

1. Motor organs;
2. Sense organs;
3. Vital breaths;
4. 罢补苍尘腻迟谤补蝉;
5. Four internal organs;
6. 础惫颈诲测腻;
7. 碍腻尘补 and
8. Karma.^[8]

In Advaita this subtle body is also called as 尝颈峁単补艣补谤墨谤补 and Taijasa, who is active in the state of dream.^[9]

The gross physical body comprised with the five gross elements earth, water, fire, wind and sky. This body exists as a result of the union of the male and female beings and it has birth and death. 笔谤补迟测补产丑颈箩帽腻 accepts these as the locus of all Sakalapram膩tas, who are experiencing their living and these continue till the dissolution of the universe.^[10] Advaita also accept the physical body comprising of five gross elements. Among the five coverings of 闯墨惫补 the 础苍苍补尘补测补办辞艣补 is the main component of the gross body. It is live only in walking state. This body experiences the world of needs, tension etc.

The 碍腻谤补峁嘺艣补谤墨谤补 or causal body is Sama峁ａ弓yaj帽膩nopahitacaitanya, the collective consciousness having the totality of ignorance. It is called 莫艣惫补谤补, who is omniscient, omnipotent. Being the cause of the world, this divine totality is called as the 碍腻谤补峁嘺艣补谤墨谤补.^[11] 笔谤补迟测补产丑颈箩帽腻 also accept 莫艣惫补谤补 as the cause for the outer shining of the world, without calling him as 碍腻谤补峁嘺艣补谤墨谤补.^[12]

Footnotes and references:

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[1]:

It is to be noted that according to 笔谤补迟测补产丑颈箩帽腻 even the mere insentient objects like stone and metals also are indifferent from the sentience. Quoting verse from 107 Utpala鈥檚 Aja峁璦pram膩t峁泂iddhi, Abhinavagupta says thus: te峁Ｄ佱箖 ja岣峚bh奴t膩n膩峁� cinmayatve'pi m膩y膩khyay膩 墨艣vara艣akty膩 箩腻岣峺补峁� pr膩pit膩n膩峁�, j墨vanta峁� pram膩t膩ram膩艣ritya 辫谤补迟颈峁ａ弓丑腻 迟补迟辫谤补尘腻迟谤腻产丑颈尘耻办丑测别苍补 补惫补蝉迟丑补苍补峁�, tato 箩补岣嵞� 苍腻尘补 na 辫峁泃丑补办 santi | yathokta峁� granthak峁泃aiva evam膩tmanyasatkalp膩岣� 辫谤补办腻艣补syaiva santyam墨 | 箩补岣嵞佱弗 辫谤补办腻艣补 evaika岣� sv膩tmana岣� svapar膩tmabhi岣� || 莫艣惫补谤补pratyabhij帽膩-vimar艣ini, 叠丑腻蝉办补谤墨, Part I, p. 63f.

[2]:

碍补迟丑辞辫补苍颈峁�a诲产丑腻峁�y补, 2.1.3.

[3]:

莫艣惫补谤补pratyabhij帽膩-vimar艣ini, 叠丑腻蝉办补谤墨, Part II, p. 263; Viveka-肠奴岣嵞乵补峁噄, 98.

[4]:

pr膩峁嘺艣ca purya峁ａ弓akav膩cya岣�, pr膩峁嚹乨i辫补帽肠补ka峁� buddh墨ndriyavarga岣� karmendriyaga峁嘺岣� ni艣cay膩tmik膩 ca yato dh墨rvyajyate | 莫艣惫补谤补pratyabhij帽膩-vimar艣ini, 叠丑腻蝉办补谤墨, Part II, pp. 263-264.

[5]:

厂辫补苍诲补办腻谤颈办腻惫峁泃迟颈 of 碍补濒濒补峁璦, 49; 厂辫补苍诲补辫谤补诲墨辫颈办腻 of Utpala, 49.

[6]:

辫耻谤测补峁ａ弓补办补蝉测补 kila dve r奴pe sta岣� -eka峁� s奴k峁�mamativ膩hik膩khya峁� tanm膩tramabhil膩p膩tmaka峁� 诲惫颈迟墨测补峁� 蝉迟丑奴濒补峁� 产丑补耻迟颈办补峁� bhog膩khyam | 厂辫补苍诲补辫谤补诲墨辫颈办腻, 49.

[7]:

辫补帽肠补pr膩峁嘺manobuddhida艣endriyasamanvitam | apa帽c墨k峁泃abh奴to'ttha峁� s奴k峁�m膩峁単a峁� bhogas膩dhanam || 膧迟尘补产辞诲丑补, 13; 艣rotr膩di辫补帽肠补ka峁� caiva v膩g膩d墨n膩帽ca 辫补帽肠补kam | pr膩峁嚹乨i辫补帽肠补ka峁� buddhimanas墨 li峁単amucyate || 厂补谤惫补惫别诲腻苍迟补蝉颈诲诲丑腻苍迟补蝉腻谤补蝉补峁単谤补丑补, 340.

[8]:

惫腻驳腻诲颈 辫补帽肠补 艣rava峁嚹乨i 辫补帽肠补 pr膩峁嚹乨i pa帽c膩bhramukh膩峁噄 辫补帽肠补 | buddhy膩dyavidy膩pi ca k膩makarma峁嚹� 辫耻谤测补峁ａ弓补办补峁� s奴k峁�ma艣ar墨ram膩hu岣� || Viveka-肠奴岣嵞乵补峁噄, 98. It is notable that the same author 艢补峁卥补谤补 has described the subtle body in two different ways.

[9]:

惭耻峁囜笉补办辞辫补苍颈峁�a诲-艣腻峁卥补谤补-产丑腻峁�y补, 4. Here the Taijasa is described as having nineteen faces: five sense organs, five motor organs, five vital breaths, mind, ego, intellect and Citta. This is same as the seventeen elements of the subtle body considering that the ego and Citta merged in mind and Buddhi.

[10]:

Sensarma, D.B., An Introduction to the Advaita 艢补颈惫补 Philosophy of Kashmir, p. 110-115.

[11]:

an膩dyavidy膩nirv膩cy膩 k膩ra峁噊p膩dhirucyate | 膧迟尘补产辞诲丑补, 14; idamaj帽膩na峁� sama峁ａ弓yabhipr膩ye峁嘺鈥�. 惫颈艣耻诲诲丑补 satvapradh膩n膩 | etadupahita峁� 肠补颈迟补苍测补峁� sarvaj帽atvasarve艣varatvasarvaniyant峁泃v膩digu峁嘺kamavyaktamantary膩m墨 jagatk膩ra峁嘺m墨艣vara iti ca vyapadi艣yate | 鈥�..墨艣varasyeya峁� sama峁ａ弓irakhilak膩ra峁嘺tv膩t k膩ra峁嘺艣ar墨ram鈥�.. | 痴别诲腻苍迟补蝉腻谤补, Khanda 7.

[12]:

墨艣varo bahirunme峁�o鈥�. | 莫艣惫补谤补pratyabhij帽膩-k膩rik膩, 3.1.3; Abhinavagupta explained this clearly: 测补蝉测辞苍尘别峁Ｄ乨耻诲补测辞 jagata岣�, ityatra 墨艣varatatvamevonme峁�a艣abdenoktam, 惫颈艣惫补蝉测补 hi sphu峁璦tvab膩hyatvamunme峁�a峁嘺m | 莫艣惫补谤补pratyabhij帽膩-vimar艣ini, 叠丑腻蝉办补谤墨, Part II, p. 221.