Jain Life Science Jiva Vichara

Author(s): Kusumben Babulal Shah
Publisher: Kusumben Babulal Shah
Catalog link: https://jainqq.org/explore/007639/1

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JAIN
LIFE SCIENCE
Ji va vichar

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Siddha
14 RAJLOK
gralveyaka AAA
heaven 11 heaven 9 W
heaven 12 heaven 10
e
Urdhvaloka
heaven 8
heaven 7
heaven 6
9 Lokantika
heaven 5 heaven 3
heaven 4 -
heaven 1"
heaven 200
Tirchaloka
Hell 14
Ananta Alokakash
Rathapa
Hell 2
Sharkaraprabha
ghanodadhi valay ghanvat valay tanvat valay
aakash
Hell 3
Vaalukaprabha
Hell 4*
Adholoka
Pankprabha
Hell 5
Dhoomprabha
tamahprabha
Hell 6
Hell 7"
Trasanadi

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Shree Adinathaya Namaha: Shree Shankheshwar Chintamani Parshwanathaya Namaha
Namami Nityam Guru Ramachandram
SAINQLİFE SCIENCE
JIVAV ICH AR
Published by: Matushri Kusumben Babulal Shah (Patosan)
Available at:
Smeet P. Shah 133/13 Fir, Shantinagar, Nepeansea Road, Mumbai - 6. Tel.: +91 9820035955 (Smeet)
+91 9819788887 (Pankaj)
Available at: Sanjaybhai N. Shah 811/8th Fir, Mahavir Apt.,
Athva Gate, Surat Tel.: +91 9427159901 +91 9825457661 (Chetan)
Cost - Rs. 50/
1" Edition : Copies : 1000 • 2008 V.S. 2064
206 Edition : Copies : 5000
2010 V.S. 2066

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One experiences happiness and sadness according to his actions. Violence leads to sadness whereas non violence leads to happiness. One would surely want happiness and the simplest way to it is not harming any of the innumerable forms of creatures living in the universe.
For the same, Shri Vādivetāl Pujya Achārya Shri Shāntisurishwarji Māhāraj gave a brief explanation of all living beings, their structure, nature and behavior in his book named Jiva vichar' expecting us to realize that everyone of us have passed through these forms time and again and in order to stop the
recurrence of this cycle, one must avoid harming these living forms. Introduction.
...................................
1, as a normal learner like you have just made an attempt to translate the book jiwa vichar in English being originally in Prakrit, later translated in Gujarati, for those who are ignorant of these languages. I have tried my best to translate the original matter and made certain alterations for the common man to understand it better
The greatness and holiness of Jain Shāsan Shirtāj Param Pujya Achārya Shri Ramchandrasurishwarji Māhāraj, his disciple Pravachan Prabhāvak Param Pujya Achārya Shri Kirtiyashsurishwarji Mähārāj and his disciple Param Pujya Muniraj Shri Samvegayashvijayji Māhārāj helped me in deciphering the original matter and translating it. I thank all my colleagues for helping me in my cause and my parents without whom I could have achieved nothing.
I appeal to the reader that after reading this book he should atleast step back and think once that "I am harming someone and thus will only be harmed in return". Also we, the youth can contribute to our religion in a wonderful way by using our skills and talent, thus providing a path for the next generation to follow.
regret for anything that has been written against what is meant by the author and would request you all to bring it to my notice.
- Smeet

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1. bhuvan paivam vīram, namiūna bhanāmi abuha-bõhattham;
jiva-sarūvam kiñci vi, jaha bhaniyam puvvasürihim.
In the first stanza, the author pays obeisance to Lord Mahavira who through his omniscience enlightens the three loka which are deprived of the right knowledge. This book offers a brief explanation about the different life forms existing in the whole universe and classifications of all living beings (bodies) as stated in the Jain scriptures, in an easy and lucid manner, for those who are ignorant of this topic and which is otherwise abstruse.
It is to be noted that each and everything stated in this book by the author is simply according to what the Jain masters have propagated.
Jivavichar.....01

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2. jīvä mutta samsāriņo ya, tasa thāvarā ya samsäri,
pudhavi-jala-jalana-väu, vanassai thāvarā nëyä.
The classification of living beings commences with the two major state of souls:
A. MUKTA (Liberated souls) B. SANSARI (Non-liberated souls/Transient souls)
A. MUKTA : Refers to all living beings that are free from all karmic bondages, in other words souls that have attained liberation and are free from the cycle of birth and death. Mukta jiva are discussed ahead.
B. SANSARI : Refers to all living beings that are not free from the karmic bondages and are undergoing through the cycle of birth and death.
mukta
Sansari are further divided into two forms:
1. TRASA (MOBILE) : Living beings that can move or change their surroundings as per their own wish to experience bliss and overcome sorrows and miseries.
2. STHAVARA (IMMOBILE) : Living beings that can neither move nor change their surroundings as per their own wish to experience bliss and overcome sorrows and miseries, also called ekindriya jivai.e. one sensed body-the sense of touch.
Sthavarjiva are classified as: 1) PRUTHVIKAYA ii) APKAYA ii) TEUKAYA iv) VAUKAYA V) VANASPATIKAYA
sansari
02...Jivavichar

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sand
pearl
crystal
realgar
3. phalihamanirayana-vidduma, hingula-hariyala-manasilarasindā;
kanagāi-dhāū sēdhi, vanniya aranēttaya palēvā.
4. abbhaya türi ūsam, matti-pähāna-jāió nēgā;
sövīramjana lunāi, pudhavībheai iccāi.
PRUTHVIKAYA: Pruthvikaya jiva are living beings having earth, soil, minerals, etc as their own bodies, also known as earthly bodies.
The different kinds of earthly bodies are stated below:
Quartz, pearl, gem, cinnabar, orpiment, realgar, mansheel, mercury, metals like gold, silver and platinum, chalk, red clay, aranetto, coral, mica, alum, soda, sand.
All varieties of stones, rocks, antimony, salt, etc are also categorized as earthly bodies.
mercury
orpiment
gold
salt
cinnabar
mica
Jivavichar.....03

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5. bhômañtarikkha-mudagam, osä-hima-karaga haritanü-mahiā;
hunti ghanōdahimai, bhēyānēgā ya āussa.
well-water
rain
ice
In this stanza, the second type of sthavarajivai.e. Apkaya jiva are defined and explained.
APKAYA: Apkaya jiva are living beings that have water (in any form) as their own bodies, also known as water bodies.
The possible forms of water bodies are stated below:
1. Water of well, reservoirs, ponds, lakes, river, sea and other sources of water. 2. rainwater. 3. Other forms are dew, ice, hailstones, fog, mist, etc. 4. Ghanodahii.e. a thick layer of water below every earth and some heavenly bodies. 5. Water oozing out of plants and leaves. 6. And all other forms of water are also categorized as water bodies.
dew
hailstones
04...Jivavichar

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6. iñgäla jāla mummura, ukkāsani kanaga vijjumäiā;
agani-jiyanam bhëyā, nāyavvă niunabuddhië.
coal
lightning
meteor
In this stanza, the third type of sthavara jiva i.e. Teukaya jiva are defined and explained
TEUKAYA / AGNIKAYA: Agnikaya jiva are living beings that have fire as their own bodies, also known as fire bodies.
The possible forms of fire bodies are stated below: 1. Burning coal, flame, spark, meteor, moving comet. 2. Lightning, (electricity, batteries, etc) These forms of Teukay jiva
are to be understood with sharp mind.
comet
spark
flame
lights
Jivavichar...05

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7. ubbhāmaga ukkaliyā, mandali-maha-suddha-gunjaväyä ya;
ghana-tanu-vāyāiā, bhēya khalu vāu-kāyassa.
windstorm
In this stanza, the fourth type of sthavara jiva i.e. Vaukaya jiva are defined and explained.
VAUKAYA: Vaukaya jiva are living beings that have air as their own bodies, also known as air bodies
The possible forms of air bodies are stated below: 1. Air existing beyond atmosphere i.e. stratosphere, troposphere. 2. Air essential for human existence i.e. Atmosphere. 3. Cyclone, windstorm, tornado, whirlwind. 4. Air that we inhale and exhale. 5. Fresh air as well as whooshing air. 6. Thick as well as thin layer of air below the earths and some heavenly bodies. i.e.ghanvat and tanvat respectively. 7. And all other elements that are in the form of air.
whrilwind
cyclone
inhalation & exhalation
06.....Jivavichar

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8. sähārana pattēā, vanassaijivă duhā suē bhaniyā;
jēsimanañtānam tanu, ēgā sāhāranā tē u.
In this stanza, the fifth and final type of sthavara jiva i.e. vanaspatikaya jiva are defined and explained.
VANASPATIKAYA: living beings that have vegetable or flora as their own bodies, also known as vegetal bodies. Now vanaspatikaya are classified into two groups as stated in the Jain scriptures:
i. Sadharana vanaspatikaya ii. Pratyeka vanaspatikaya
sprouts
Sadharana vanaspatikaya means infinite souls sharing a common single body, wherein infinite living beings are integrated in one single body, also known as anantakaya.
mushroom
spinach
garlic
Jivavichar.....07

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9. kandä añkura kisalaya panagå-sëväla-bhumiphoda ya;
allayatiya gajjara mõttha, vatthula thēga pallankā.
onions
moss
carrots
yellow fung
The different forms of sadharana vanaspatikaya jiva as defined previously are stated below: 1. All kind of root-vegetable such as potato, onion, garlic, etc
except groundnuts. 2. Tender shoots of plants. 3. The particular span during which seeds undergo sprouting. 4. Fungi is also one of the forms and is normally in five colours: red, yellow, green, black & white. 5. Mossi.e.green vegetation grown on stagnant water. 6. All kind of mushrooms 7. Turmeric, ginger, Long zedoary, curcuma zerumbet
(medicinal drug - until they are dehydrated. 8. A sweet smelling grass : Cyperus rotundus (nutgrass, or
purple nut-sedge) used in medicines in India, China, etc 9. Even carrot and spinach are included in the same category
08....Jivavichar

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10. kõmala-phalam ca savvam gūdhasirāim sināi-pattāim;
thöhari kumāri gugguli, galõya pamuhāi chinnarühā.
cacti
aleo vera
tender fruit
Now in this stanza the nature and characteristics of sadharana vanaspatikaya jiva are stated below: 1. All tender fruits 2. Flora having concealed fibers, not visible. 3. Flora without nerves e.g. leaves of sheen'etc. 4. Flora that can grow even after being segmented: Cacti Milks Hedge, Aloe plant, medicinal creeper
tinospora cordifolia, gugada (unknown flora). 5. And any other flora having the same characteristics are also categorized as sadharan vanaspatikay.
11. iccāino aņēgé, havañti bhērā anañtakāyānam;
tësim parijānanattham, lakkhana-mēam suë bhaniyam,
The complex types and classifications of anantakaya mentioned above are few whereas there are various other sadharana vanaspatikaya and hence, to recognize these living beings as per the Jain scriptures their characteristics are stated below.
Jivavichar.....09

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12.
gūdhasira-sandhi-pavvam, samabhanga-mahirugam ca chinnaruham; sāhāraṇam sarīram, tavvivariam ca pattēyam.
The characteristics are as follow: 1. The nodes, veins and joints of the flora are concealed. 2. It splits into two equal parts. 3. It has hidden fibers. 4. It has the ability to grow even after being cut, provided it is supplied with adequate conditions. Whereas the characteristics of pratyeka vanaspatikaya exactly contradicts those of sadharana vanaspatikaya.
seeds
rinds
fruits
flowers
13.
égasarirë ëgö, jivo jësim tu të ya pattēya; phala-phüla-challi-kathā, mülaga-pattāni bīyāni
In this stanza, the second type of flora bodies i.e. Pratyeka vanaspatikaya are defined and explained. Pratyeka vanaspatikaya jiva means only one soul living in one flora body. One body consisting one soul in contrast to sadharana vanaspatikaya.
The different forms of pratyeka vanaspatikaya jiva are mentioned below: 1. Fruits: apple, orang, grape, etc 2. Flowers: rose, lily, lotus 3. Rind: peel or skin 4. Trunk 5. Roots 6. Leaves and 7. Seeds
Every form has an independent body and represents a sole living being and all the forms together constitute a tree which has a different soul altogether,
10.....Jivavichar

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14. pattēyatarum muttum, pañca vi pudhaväino sayalalõē;
suhumã havañti niyamă, añtamuhuttäü addissä.
Here it is stated that pratyek vanaspatikay are only gross (baadar) i.e. seen individually or collectively through naked eyes whereas the remaining sthaavar jiva including earth cells, water cells, air cells, fire cells and sadharan vanaspatikay jiva are gross as well as fine. Fine (sukshma) are very minute cells which are not visible individually or collectively and are present in every space of the universe (loka). They have longevity of an antarmuhurta (having a max. lifespan of less than 48 minutes.)
roundworm
leech
earthworm
aaraiya
cowrie
15. sankha-kavaddaya-gandula, jalo-ya candanaga-alasa-lahagāi;
mēhari-kimi-püaragā, bēiñdiya māivāhāi.
In this stanza, Beindriya jiva are defined and described. They are defined as living beings having two sensesi.e. touch and taste. The following examples fall into this category: 1. Conch shell, oyester and cowrie found in seas, worm, maggot growing in stomach 2. Leech (sucks blood from the body). 3. Aaraiya, earthworm, wood worm, water louse. 4. Flatworm thriving on stale food. 5. Roundworm and hookworm (found in intestines). 6. Chudel (found in stagnant water).
Jivavichar....11

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16. gõmi mankana jūä, pipili uddëhiya ya makködä;
illiya ghayamillió, sāvaya gökida jaio.
17. gaddahaya corakidā, gömayakidä, ya dhannakidä ya;
kunthu goväliya iliyā, tēiñdiya indagőväi.
snails
bedbugs
centipede
In these stanza Teindriya jiva are defined and discussed. They are living beings that have three senses i.e. touch, taste & smell. The following examples fall into this category: 1.Centipede, 2 bedbug, 3.lice, 4.ant, 5.termite, 6.vertebrae, 7.maggot (found in wheat), 8.dheemel (found in spoilt ghee), 9.saava, 10.gingodani Jaat, 11.gadheya, 12.excreta worm, 13.dung worm, 14.worm (found in grains), 15. kanthva, 16.snail, 17.maggot, worm (found in sugarcane)
maggot
12.Jivavichar

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18. caurindiyā ya vicchū, dhiñkuna bhamarā ya bhamariyā tidda;
macchiya dañsā masagā, kañsäri kaviladõlãi.
wasp
scorpio
spider
housefly
mosquito
In this stanza, Chaurendriya jiva are defined and discussed. They are living beings that have four senses i.e. touch, taste, smell & sight. The following examples fall into this category:
1. Scorpion, 2. bagaai, 3. wasp and honeybee, 4. grasshopper, locust, 5. all kind of flies, 6. mosquito, gnat, gadfly, 7. insect, 8. cricket, 9. spider, 10. khadmakandi.
grasshopper
Jivavichar.....13

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touch
taste
smell
sight
hear
19. pañciñdiyā ya cauhā, näraya tiriya manussa dëvä ya;
néraiyā sattavihā, nāyavvā pudhavi bhēēnam.
In this stanza, Panchindriya jiva are defined and classified. They are living beings with five sensesi.e. touch, taste, smell, sight& hear. They are classified into four types: 1. Naraka ii. Tiryancha iii. Manushya iv. Deva.
Naraka: Lliving beings living in hell, known as infernal beings. Tiryancha : All birds and animals i.e. terrestrial, aerial, aquatic. Manushya : Human beings.
Deva: Living beings living in heavenly-abodes, known as celestial beings. Infernal Beings are categorized as seven types with respect to the seven earths.
naraka
tiryancha
manushya
deva
14....Jivavichar

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octopus-jalchara
elephant-sthalchara
peacock-khechara
20. jalayara thalayara khayarā, tivihä pañciñdiyä tirikkha ya;
susumāra maccha kacchava, gāhā magarā ya jalacāri.
Tiryancha Panchindriya: This refers to all birds, fishes and animals existing in the universe. They can be stated as 5 sensed sub-human forms of living beings. They are described and classified into three types:
1. JALCHARA, 1. STHALCHARA, li. KHECHARA. Jalchara : All creatures in the universe dwelling in water i.e. aquatic animals
Example: fish, crab, crocodile (lobster, frog, etc). Sthalchara : All creatures in the universe dwelling on land i.e. terrestrial animals.
Example: cow, (horse, elephant, camel, etc). Khechara : All creatures in the universe having the ability to fly i.e. aerial beings.
Example: (crow, parrot, peacock, etc).
fish-jalchara
horse-sthalchara
parrot-khechara
Jivavichar....15

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21. caupaya uraparisappå, bhuyaparisappå ya thalayarā tivihä;
gö-sappa-naula-pamuha, bõdhavvā të samāsënam.
snake
Now Sthalchar jiva are briefly sub-classified into three types: 1. Chatushpada: Animals with four limbs.
i.e. cow, (buffalo, horse, etc). 2. Urparisarpa: Animals that slither.
i.e. reptile, snake, (cobra) 3. Bhujaparisarpa: Animals walking on forelimbs.
i.e.mongoose, (rat, chameleon, squirrel), rodent
mongoose
22. khayarā romayapakkhi, cammayapakkhi ya pāyadā ceva;
naralögão bāhim, samuggapakkhi viyayapakkhi,
pigeon
Khechara jiva are classified into two types. 1. Romaja Pakshi: Birds whose wings are made up of feathers. Example:
Parrot, pigeon, etc. i.e. plumage birds 2. Charmaja Pakshi : Birds whose wings are made up of the same skin as that of the body. Example: Bat, flying squirrel.
It is to be noted that birds in Manushyaloka expand their wings while flying and contract while resting, however beyond Manushyaloka, birds having expanded wings sit as well as fly with expanded wings and similarly birds having contracted wings sit as well as fly with contracted wings.
bals
16.....Jivavichar

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23. savvë jala-thala-khayarā, samucchimä gabbhayā duha hunti;
kammä-kammagabhūmi, añtaradivä manussä ya.
Jalchara, Sthatchara and Khechara jiva reproduces in two ways: 1. Samurchim (spontaneous origin): It is a complex concept stating that these are living beings that are naturally reproduced as a result of various climatic and environmental changes and take birth in their respective dwelling places 2. Gharbhaj (uterine birth): It is a concept stating that they are living beings reproduced through sexual interaction of male and female and which takes birth in the mother's
womb, they are said to be gharbhaj even during her Adhidwip
pregnancy stage before coming out of the womb. Hence abortion is no less than killing of a Panchindrya. Human Beings are classified into 3 groups on the basis of their dwelling places: i. Akarmabhumi li. Karmabhumi iii. Antardweep.
24. dasahä bhavanähivai, athavihä vänamañtará hunti;
joisiya pancaviha, duviha vēmāniyā dēvä.
In this stanza, the different types of celestial beings are stated. Celestials are broadly described to be of four types: 1. Ten Bhavanpati such as Amarkumar, etc 2. Eight Vyantar such as devils, evils, etc 3. Five Jyotish such as sun, moon, stars, planets, constelation. 4. Two Vaimaanik such as kalpoppanna and kalpaateet.
deva
Jivavichar....17

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25. siddhā panarasa-bhëyā, titthă-titthäi siddha-bhệēnam;
ēë sankhēvēnam, jiva-vigappa samakkhāyā.
Finally the second type of living beings known as siddha jiva are described in this stanza. They are living beings free from the cycle of birth and death or having attained moksha. There are fifteen-types i.e. Tirtha siddha, atirtha siddha, etc.
In this manner the classification of living beings is clearly explained in brief.
26. @ësim jivānam, sarīramäu thii sakāyammi;
pänäjonipamānam, jēsim jam atthi tam bhanimo.
From this stanza onwards the author describes i. The height, ii. Lifespan, ii.No. of reincarnations in the same form, iv. Vitality, V. 'yonis' i.e. birth nuclei, of all the above mentioned living beings. Note: Measurements given on pg. 42
27. añgulaasankhabhāgo, sarīramēgindiyāna savvēsim;
jöyana sahassamahiyam, navaram pattëyarukkhanam
.
.
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.
.
The maximum height of the body of ekindriya is innumerable part of an angul except pratyeka vanaspatikaya whose height is slightly more than 1000 yojana.
18.....Jivavichar

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28. bārasajõyana tinnēva, gāuā jöyanam ca anukkamaso;
bēiñdiya tēiñdiya, cauriñdiya dēhamuccattam.
The maximum height of berindriya, teindriya and chaureindriya is 12 yojana, 3 gaon and 1 yojana respectively.
29. dhanusayapañcapamānā, nēraiyā sattamäi pudhavie,
tattö addhaddhună, nêya rayanappahā jāva.
The maximum height of naraka of the 7" hell is 500 dhanushya. The height of naraka of the preceding hell is half of that of its succeeding hell, till the 1sthelli.e.'Ratnaprabha'
30. jöyana sahassamāņā, macchā uraga ya gabbhayā hunti;
dhanuhapuhuttam pakkhisu, bhucāri gāuapuhuttam.
The maximum height of jalchara and urparisharpa is 1000 yojana each and that of gharbhaja khechara and bhujaparisharpa is 2 to 9 dhanushya and 2 to 9 gaon respectively.
Jivavichar....19

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31. khayara dhanuhapuhuttam, bhuyagā uragā ya jõyanapuhuttam;
gāuapuhuttamitta, samucchimā cauppayā bhaniya.
The maximum height of samurchim khechara and bhujparisharpa is 2 to 9 dhanushya each and samurchim urparisharpa and chatuspada is 2 to 9 yojana and 2 to 9gaon respectively.
32. chaccēva gāuāim, cauppayā gabbhayā munēyavvā;
kosatigam ca manussā, ukkosasarīramānēnam.
The maximum height of garbhaja chatuspada is 6 gaon and that of human beings is 3 gaon
33. isānantasurānam, rayaniö
duga-dugaduga caugēvijja,
satta hunti uccattam; nuttarë ikkikkaparihāni.
The maximum height of deva till the second heaven is 7 hand. Thereafter one hand should be decreased at fourth, sixth, eighth, twelfth, grayveyaka and anuttara respectively.
20....Jivavichar

Page #25

34. bävisā pudhavië, sattayaāussa
vāsasahassa dasa taruganāna
tinni vāussa; tēu tirattāū.
The maximum lifespan of pruthvikaya, apkaya, vaukaya, pratyeka vanaspatikaya and teukaya is 22000, 7000, 3000, 10000 years and 3 days respectively.
35.vāsāni bärasāū, beimdiyanam tēimdiyanam tu;
aunāpannadināim, caurindiņam tu chammāsā.
The maximum lifespan of beindriya, teindriya and chaurendriya is 12 years, 49 days and 6 months respectively.
36. suranēraiyāna hii, ukkosā sāgarāni tittīsam;
caupayatiriyamanussă, tinni ya paliövamä hunti.
The maximum lifespan of deva and naraka is 33 saagaropam each and that of tiryancha chatuspada and human beings is 3 palyopam each
Jivavichar.....21

Page #26

37. jalayara-urabhuyagānam, paramäú hõi puvva ködio;
pakkhīnam puna bhaņió, asankhabhāgo ya paliyassa.
The maximum lifespan of jalchara, urparisharpa and bhujparisharpa is 1 crore purva and that of khechara is innumerable part of a palyopam.
38. savvē suhumā sāhārana ya, samucchimã manussä ya;
ukkösa jahannēnam, añtamuhuttam ciya jiyanti.
The maximum and minimum lifespan of all sukshma ekindriya, sadharana vanaspatikaya and samurchim human beings is antarmahurata (less than 48 min).
39. ögähaņāu-mānam, ēvam sankhëvað samakkhäyam;
jë punaittha visēsā, visēsasuttāu tē nēya.
Here, lifespan and height are briefly explained whereas other relevant scriptures should be referred for further details.
22...Jivavichar

Page #27

40. ēgindiyā ya savvē, asankha-ussappini sakāyammi;
uvavajjanti cayanti ya anantakāyā anantão.
Ekindriya can have consecutive births and deaths in the same form for countless utsarpini except ananatkaya who can have births and deaths in the same form for infinite utsarpini.
41. sañkhijja sama vigalä, sattatthabhaväpaninditirimanuā;
uvavajjanti sakāë, nāraya dēvā ya no cēva.
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Vikalendriya can have consecutive births and deaths in the same form for countable years whereas panchindriya tiriyancha and human beings can have births and deaths in the same form for 7-8 times however naraka and deva can never have consecutive births and deaths in the same form Note :- Vikalendriya jiva: Beindriya jiva to Chaurendriya jiva.
42.
dasahā jiyāna pānā, indiya ūsāsa au balarūā: @gindiêsu, cauro, vigalēsu cha satta atthēva.
The prana i.e. vitality of living beings are of 10 types: 5 senses, respiration, lifespan and 3 abilities (mind, speech & body). Ekindriya have 4 prana whereas vikalendriya have 6, 7 and 8 prana in their respective order.
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43. asanni sanni pañcindiēsu, nava dasa kamëna bödhavvä;
tēhim saha vippaðgo, jīvānam bhannaz maranam.
Asangni (without mind) and sangni (with mind) panchindriya have nine and ten prana respectively. Death of a living being is nothing but separation of these prana from the soul (with body).
sangni panchindriya jiva
44. ēvam anorapārē, sañsārē sāyarammi bhīmammi;
patto anantakhutto, jivēhim apatta dhammēhim.
All the living beings devoid of religion have had infinite deaths since begenningless time and are thus drowned in this horrific ocean of mundane world.
45. haha caurằsilakkhã, sankhã jồnina hồi jĩvẫnam;
puddhavāīnam caunham, patteyam satta sattēva.
The types of yonisi.e. birth-nuclei of all the living beings together is 84 lacs. Pruthvikaya, apkaya, teukaya and vaukaya each have 7 lac types of birth nuclei.
24.....Jivavichar

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46. dasa pattēyatarunam, caudasalakkha havanti iyarësu;
vigalindiêsu do do, cauro pañcinditiriyānam.
Pratyeka vanaspatikaya and sadharana vanaspatikaya jiva have 10 lacs and 14 lac birth-nuclei respectively. Each vikalendriya jiva has two lac types of birth nuclei whereas tiryancha panchindriya have four lac types of birth-nuclei.
47.
cauro cauro nāraya, surēsu manuāna caudasa havanti; sampindiya ya savvē, culasilakkhä u joninam.
Naraka and Deva each have 4 lac types of birth-nuclei and human beings have 14 lac types of birth-nuclei. Thus in all there are 84 lac types of birth-nuclei as mentioned before.
48. siddhanam natthi dëho, na aukammam na päna jönio;
säianantā tēsim, hii jinindāgamë bhaniā.
According to the Jain scriptures, siddhas possess no body. They have no lifespan, karma, prana or birth-nuclei and retain a state which lasts for sadi-ananta kaali.e. a state which has a beginning but no end.
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49. kale anainihane, jonigahanammi bhisane ittha; bhamiya bhamihinti ciram, jiva jinavayanamalahanta. He who has not gained the preaching of God has passed through the perilous cycle of life and death in such a mundane world, dense with birthnuclei, since beginingless time and will have to pass through the same till endless time. 50. ta sampai sampatte, manuatte dullahe vi sammatte; sirisantisuri sittthe, kareha bho ujjamamdhamme. We have acquired the life of a human being and the right faith which is highly difficult to attain. Hence we should make enormous effort to practice religion as explained by Shri Shantisuriji Maharaj and the past acharayas. 51. eso jivaviyaro, sankhevaruina janana heu; sankhitto uddhario, ruddao suyasamuddao. This jivavicharis extracted from the ocean-like Jain scriptures for those who want to learn about it in brief. 26.....Jivavichar