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 SAINQLIFE 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 Vadivetal Pujya Acharya Shri Shantisurishwarji Maharaj 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 Shasan Shirtaj Param Pujya Acharya Shri Ramchandrasurishwarji Maharaj, his disciple Pravachan Prabhavak Param Pujya Acharya Shri Kirtiyashsurishwarji Maharaj and his disciple Param Pujya Muniraj Shri Samvegayashvijayji Maharaj 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 viram, namiuna bhanami abuha-bohattham; jiva-saruvam kinci vi, jaha bhaniyam puvvasurihim. 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. jiva mutta samsarino ya, tasa thavara ya samsari, pudhavi-jala-jalana-vau, vanassai thavara neya. 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-manasilarasinda; kanagai-dhau sedhi, vanniya aranettaya paleva. 4. abbhaya turi usam, matti-pahana-jaio nega; soviramjana lunai, pudhavibheai iccai. 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. bhomantarikkha-mudagam, osa-hima-karaga haritanu-mahia; hunti ghanodahimai, bheyanega ya aussa. 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. ingala jala mummura, ukkasani kanaga vijjumaia; agani-jiyanam bheya, nayavva niunabuddhie. 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. ubbhamaga ukkaliya, mandali-maha-suddha-gunjavaya ya; ghana-tanu-vayaia, bheya khalu vau-kayassa. 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. saharana pattea, vanassaijiva duha sue bhaniya; jesimanantanam tanu, ega saharana te 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. kanda ankura kisalaya panaga-sevala-bhumiphoda ya; allayatiya gajjara mottha, vatthula thega pallanka. 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. komala-phalam ca savvam gudhasiraim sinai-pattaim; thohari kumari gugguli, galoya pamuhai chinnaruha. 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. iccaino anege, havanti bhera anantakayanam; tesim parijananattham, lakkhana-meam sue 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. gudhasira-sandhi-pavvam, samabhanga-mahirugam ca chinnaruham; saharanam sariram, tavvivariam ca patteyam. 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. egasarire ego, jivo jesim tu te ya patteya; phala-phula-challi-katha, mulaga-pattani biyani 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. patteyatarum muttum, panca vi pudhavaino sayalaloe; suhuma havanti niyama, antamuhuttau addissa. 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-lahagai; mehari-kimi-puaraga, beindiya maivahai. 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. gomi mankana jua, pipili uddehiya ya makkoda; illiya ghayamillio, savaya gokida jaio. 17. gaddahaya corakida, gomayakida, ya dhannakida ya; kunthu govaliya iliya, teindiya indagovai. 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. caurindiya ya vicchu, dhinkuna bhamara ya bhamariya tidda; macchiya dansa masaga, kansari kaviladolai. 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. pancindiya ya cauha, naraya tiriya manussa deva ya; neraiya sattaviha, nayavva pudhavi bheenam. 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 khayara, tiviha pancindiya tirikkha ya; susumara maccha kacchava, gaha magara ya jalacari. 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 uraparisappa, bhuyaparisappa ya thalayara tiviha; go-sappa-naula-pamuha, bodhavva te samasenam. 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. khayara romayapakkhi, cammayapakkhi ya payada ceva; naralogao bahim, 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. savve jala-thala-khayara, samucchima gabbhaya duha hunti; kamma-kammagabhumi, antaradiva manussa 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. dasaha bhavanahivai, athaviha vanamantara hunti; joisiya pancaviha, duviha vemaniya deva. 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. siddha panarasa-bheya, tittha-titthai siddha-bheenam; ee sankhevenam, jiva-vigappa samakkhaya. 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. @esim jivanam, sariramau thii sakayammi; panajonipamanam, jesim 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. angulaasankhabhago, sariramegindiyana savvesim; joyana sahassamahiyam, navaram patteyarukkhanam . . . . . 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. barasajoyana tinneva, gaua joyanam ca anukkamaso; beindiya teindiya, caurindiya dehamuccattam. The maximum height of berindriya, teindriya and chaureindriya is 12 yojana, 3 gaon and 1 yojana respectively. 29. dhanusayapancapamana, neraiya sattamai pudhavie, tatto addhaddhuna, neya rayanappaha java. 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. joyana sahassamana, maccha uraga ya gabbhaya hunti; dhanuhapuhuttam pakkhisu, bhucari gauapuhuttam. 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, bhuyaga uraga ya joyanapuhuttam; gauapuhuttamitta, samucchima cauppaya 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. chacceva gauaim, cauppaya gabbhaya muneyavva; kosatigam ca manussa, ukkosasariramanenam. The maximum height of garbhaja chatuspada is 6 gaon and that of human beings is 3 gaon 33. isanantasuranam, rayanio duga-dugaduga caugevijja, satta hunti uccattam; nuttare ikkikkaparihani. 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

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34. bavisa pudhavie, sattayaaussa vasasahassa dasa taruganana tinni vaussa; teu tirattau. The maximum lifespan of pruthvikaya, apkaya, vaukaya, pratyeka vanaspatikaya and teukaya is 22000, 7000, 3000, 10000 years and 3 days respectively. 35.vasani barasau, beimdiyanam teimdiyanam tu; aunapannadinaim, caurindinam tu chammasa. The maximum lifespan of beindriya, teindriya and chaurendriya is 12 years, 49 days and 6 months respectively. 36. suraneraiyana hii, ukkosa sagarani tittisam; caupayatiriyamanussa, tinni ya paliovama 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

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37. jalayara-urabhuyaganam, paramau hoi puvva kodio; pakkhinam puna bhanio, asankhabhago 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. savve suhuma saharana ya, samucchima manussa ya; ukkosa jahannenam, antamuhuttam ciya jiyanti. The maximum and minimum lifespan of all sukshma ekindriya, sadharana vanaspatikaya and samurchim human beings is antarmahurata (less than 48 min). 39. ogahanau-manam, evam sankhevad samakkhayam; je punaittha visesa, visesasuttau te neya. Here, lifespan and height are briefly explained whereas other relevant scriptures should be referred for further details. 22...Jivavichar

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40. egindiya ya savve, asankha-ussappini sakayammi; uvavajjanti cayanti ya anantakaya anantao. 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. sankhijja sama vigala, sattatthabhavapaninditirimanua; uvavajjanti sakae, naraya deva ya no ceva. . . . . . . . . . . . . . . . . . . . . . . . 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. dasaha jiyana pana, indiya usasa au balarua: @gindiesu, cauro, vigalesu cha satta attheva. 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. Jivavichar.23

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43. asanni sanni pancindiesu, nava dasa kamena bodhavva; tehim saha vippadgo, jivanam 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. evam anorapare, sansare sayarammi bhimammi; patto anantakhutto, jivehim apatta dhammehim. 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 caurasilakkha, sankha jonina hoi jivanam; puddhavainam caunham, patteyam satta satteva. 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 patteyatarunam, caudasalakkha havanti iyaresu; vigalindiesu do do, cauro pancinditiriyanam. 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 naraya, suresu manuana caudasa havanti; sampindiya ya savve, culasilakkha 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 deho, na aukammam na pana jonio; saiananta tesim, hii jinindagame bhania. 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. Jivavichar...25

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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