aṅgopāṅga) carry with them the assurance of having the full complement of limbs with these last-mentioned three bodies. It is only through having heat in one’s body (Taijasaśarīra) that such physical functions as digestion, circulation, &c., can be carried on, and the possession of this heat is one of the fruits of puṇya. Tejoleśyā is inherent in such a body, and so is the power of producing magic fire. Every one possesses a body (Kārmaṇaśarīra) round which his various karma accumulate, and without which one could never experience any of the happy fruits of merit; the very possession of this body is owing to puṇya, for every one has amassed merit of some kind.
Several of the rewards result in bodily strength or beauty, such as Vajraṛiṣabhanārāċa saṅghayaṇa, which ensures one’s possessing bones in one’s body as hard as iron and as strong as a bull’s; Samaċaturastra saṇṭhaṇa, that gives a well-proportioned, shapely and elegant body; and Śubha varṇa, Śubha gandha, Śubha rasa and Śubha sparśa, which endow one with a good complexion, pleasing bodily odour, good corpuscles in one’s blood, and a skin that feels smooth as a peach to the touch. Again, the fruit of puṇya ensures one’s being neither too fat nor too lean, but of exactly right weight (Agurulaghu nāmakarma), and also makes one so powerful (Parāghāta nāmakarma) that one is always victorious. Asthma or consumption are a clear sign that one has committed sin in a previous existence, for merit would have won Uċċhvdsa nāmakarma, which ensures one’s having no impediment in one’s breathing.
Jaina also believe that as a result of merit they may be born again as Jyotiṣī devatā, living in the sun for one life and giving off almost unbearable effulgence. This effulgence is a result of Ātapa nāmakarma. Others as a reward of merit go to the moon, where it is very cold, and so they give off a cold radiance which is due to Anuṣṇa nāmakarma. Even one’s method of walking is affected by one’s previous
