Editing Subtle body (section)

==== Later ====
A millennium later, these concepts were adapted and refined by various spiritual traditions. The similar concept of the {{IAST|Liṅga Śarīra}} is seen as the vehicle of consciousness in later [[Samkhya]], [[Vedanta]], and [[Yoga]], and is propelled by past-life tendencies, or ''[[bhava]]s''.{{sfn|Larson|2005|p=242}} Linga can be translated as "characteristic mark" or "impermanence" and the Vedanta term [[Sarira (Vedanta)|sarira]] as "form" or "mould".<ref>Purucker, Gottfried. ''The Occult Glossary''</ref> ''Karana'' or "instrument" is a synonymous term. In the Classical Samkhya system of [[Isvarakrsna]] (ca. 4th century CE), the ''Lińga'' is the characteristic mark of the transmigrating entity. It consists of twenty-five [[tattva]]s from eternal consciousness down to the five organs of sense, five of activity (''buddindriya'' or ''jñānendriya'', and  ''karmendriya'' respectively) and the five subtle elements that are the objects of sense (''[[tanmatras]]'') The ''Samkhyakarika'' says:{{sfn|Larson|2005|p=268}}

{{Blockquote|The subtle body (''linga''), previously arisen, unconfined, constant, inclusive of the great one (''mahat'') etc, through the subtle elements, not having enjoyment, transmigrates, (because of) being endowed with ''bhavas'' ("conditions" or "dispositions").

As a picture (does) not (exist) without a support, or as a shadow (does) not (exist) without a post and so forth; so too the instrument (''linga'' or ''karana'') does not exist without that which is specific (i.e., a subtle body).|''Samkhyakarika'', 60–81{{sfn|Larson|2005|p=268}}}}

The classical [[Vedanta]] tradition developed the theory of the five bodies into the theory of the [[kosha]]s "sheaths" or "coverings" which surround and obscure the self ([[Ātman (Hinduism)|atman]]). In classical Vedanta these are seen as obstacles to realization and traditions like Shankara's [[Advaita Vedanta]] had little interest in working with the subtle body.{{sfn|Samuel|2013|pp=34, 37}}