14 Marganas : 2. Indriya Margana

Another way in which the Jivas are characterized is by the number of senses they have. Each of these senses functions like an “ Indra” i.e. lord of his own independent of other senses , hence the senses are known as “ Indriya”.

Indriya are of two types – 1. Bhavendriya  2. Dravyaendriya

1.       Bhavendriya :  It is of two types known as Labdhi ( Attainment) and Upayoga ( attention, conscious activity). The capability of knowing objects of the senses due to subsidence of Gyanavarana ( knowledge obscuring ) karmas is known as Labdhi. The act of utilizing the capability is Upayoga wherein the Jiva pays attention to the subject of the senses and gathers the knowledge. In this manner labdhi and upayoga together form the basis of the knowledge. Hence they are called Bhavendriya. In another way the conscious activity of the soul by means of the senses is called Bhavandriya.

2.       Dravyendriya :  These are also of two types Nirvritti( Formation) and Upakaran ( Tools) which are both of two types each again known as Internal and external.

On account of subsidence of Indriyavaran karma ( sense obscuring karmas) the formation of spaces of the soul is Internal Nirvritti , and the formation of body spaces there is External Nirvritti.

The physical collection of matter particles resulting in making of Upakaran ( tools) as Nimitta for gathering knowledge of senses is Internal Upakaran, and the corresponding physical shape of senses is known as External Upakaran. In this manner Dravyendriya constitutes the formation of physical senses responsible for sensing.

                                                                               

                                   

                                         

Now Jivas in conjunction with senses are of five types :

Ekendriya : One sensed Jivas who have only touch sense as the knowledge. These include all Sthavar jivas of the type of earth, water, air, fire and vegetable as body forms. This includes the Nigod Jivas which are infinitely infinite in numbers. Rest of the ekendriyas are innumerably innumerable.

Dwindriya : Two sensed Jivas with touch and taste sense knowledge. These are typically shells.

Trindriya : Three sensed Jivas with touch, taste and smell as knowledge. These are insect varieties.

Chaturindriya: Four sensed Jivas with touch, taste, smell and vision knowledge. Some of these are wasps, flies etc.

Panchendriya : Five sensed Jivas with touch, taste, smell, vision and hearing knowledge. These include humans, devas, narakis and variety of animals.

Thus five senses exist. The entire body constitutes the touch sense. Tongue provides the taste , nose for smell, eyes for vision and ears provides the hearing sense. Except for the ekendriyas which include the nigod jivas the jivas of each variety are innumerably innumerable.

It may be noted that mind is not called sense since it is not treated as independent Indriya, although five sensed Jivas are of two types namely with or without mind who are called Samgyi and Asamgyi respectively. Further Siddha Bhagwan do not have any senses since his knowledge is beyond senses ( not acquired through senses) hence he is called Atindriya. However in the context of 14 marganas he is not included since he is not worldly.

Similarly Arihant bhagwan in the 13^th gunasthana is omniscient wherein the knowledge is called Kevalgyana which is direct knowledge of the soul and not acquired through senses. Due to presence of yoga he is called Sayog Kevali while in 14^th Gunasthana he is known as Ayogkevali since the yoga also is destroyed. In both these gunasthanas the knowledge due to Bhavendriyas i.e the sensory knowledge is absent and only Dravyaendriyas (  physical senses) are present. However due to presence of fruition of Panchedriya naamkarma both are called Panchendriya Jivas as far as Marganas are concerned. Similarly other jivas with lower number of senses have fruition of their corresponding naam karma which decides the number of senses they would have.

It is interesting to know that a blind person or deaf person would not be called four sensed person just because one of the senses is not functional. He is born with five senses.  However the subsidence of the obscuration of the particular sense of eye or ear is not there, hence the knowledge pertaining to the sense of eye or ear is totally obscured, therefore even  though he is five sensed, his knowledge is from remaining four senses. From marganas point of view he is five sensed person.

Range of the senses: The following table provided the range of different senses. The units used are Dhanush and yojan. Typically 4 hands =  1 dhanush  and 8000 dhanush = 1 yojan . For details please see the article of Jain mathematics. It is interesting to note that even one sensed Jivas have a touch sense range of the order of 400 dhanush. This property is very well seen in the case of trees whose roots tend to grow towards the direction of  water source. Similarly it is seen in the case of a plant known as Lajwanti whose leaves close themselves sensing the presence of human hand.

Jiva –type Senses	One sensed Dhanush	Two sensed Dhanush	Three Sensed Dhanush	Four sensed Dhanush	Four sensed Yojan	Asamgyi Five sensed Dhanush	Asamgyi Five sensed Yojan	Samgyi Five sensed Yojan
Touch	400	800	1600	3200	0	6400	0	9
Taste	0	64	128	256	0	512	0	9
Smell	0	0	100	200	0	400	0	9
Vision	0	0	0	0	2954	0	5908	47263.35
Hearing	0	0	0	0	0	8000	0	12

Out of these Jivas 1 to 4 sensed Jivas are always Mithyadrishti belonging to 1^st Gunasthana. The panchendriya Jiva includes humans, devas, narakis and Tiryanch also. Therefore they can belong from 1^st to 14^th Gunasthana. The Devas and narakis can have maximum of 4^th gunasthana and tiryanchs can have upto 5^th gunasthana.

In each of the Jivas from 1 to 5 sensed the Jivas are of two types. One who has completed the body formation  and would live the entire ayu is called Paryapta( complete) while the one who does not complete body formation and dies prior to it is called Aparyapta ( incomplete). The life of aparyapta  jiva is always less than antarmuhurta ( 48 minutes) and such manifestation is on account of binding aparyapta naam karma in previous birth. Nevertheless they are also counted as 1 to 5 sensed Jivas as the case may be on account of binding naam karma corresponding to number of senses.

Now a Jiva can remain in ekendriya form from a minimum of antarmuhurta to a maximum of innumerable pudgala parivartan ( see panch paravartan) period which is infinitely infinite period. On the other hand he can be in 2, 3 or 4 sensed form from a minimum of antarmuhurta to maximum of few thousand years. Lastly he can be in 5 sensed form from a minimum of antarmuhurta to maximum of little more than 1000 Sagar period. This five sensed form includes all humans, devas , narakis , tiryanchs etc. After this invariably he would go to lower sensed form. Therefore we can visualize  how short the period available for the humans is to utilize for the spiritual advancement. One can never tell if the current birth is not the last of human birth and he may be proceeding to one sensed form in the next birth.

Thus study of 14 Marganas gives us a closer insight into the transmigrations of the Jivas.

14 Marganas - 1. Gati Margana

The 14 Marganas have been described in a previous article . Now we shall see them in some detail. 

The 14 Marganas are unique characteristics by which a Jiva is identified or located at a given time. The very first of these is the Gati ( Birth) margana which represents the type of birth a Jiva may take in transmigration. The word Gati implies migration which may be possible even in the matter but here Gati implies the manifested form of Jiva on account of fruition of Gati Naamkarma.  These are only four in the world namely 1. Narak ( Hell) 2. Manushya ( Human) 3. Tiryanch ( Animal ) 4. Deva ( Heaven).  The fifth gati is Siddha gati which is not included since it is not worldly.

1.       Narak Gati : The word Narak represents unpleasant which is the type of stay for the Jivas born in hell. As a rule they are transgender and indulge in anger, animosity between each other and try to make others suffer. There are seven levels of hell which are physically separated from each other and are located one below the other. The first hell is the mildest of the seven while seventh is the worst of the lot. The duration of stay in first hell is from 10000years minimum to a maximum of 1 sagar. The stay in each subsequent  hell is longer than the previous one. The longest is in 7^th hell which is 33 sagar. One cannot die earlier than the age decided by Ayu Karma ( age defining karma ) bound by the Jiva in previous birth even if he wishes to.  The body in Narak Gati is not similar to human or animal body. It is known as Vaikriyik Sharir which in spite of being tortured, cut or broken does not destroy and rejoins like Mercury. Nevertheless he suffers the agony of various methods of torture inflicted by his mates. Even for a single moment he does not have respite from suffering. The number of Jivas in  each level of  hell is innumerable, far higher than the number of humans which is numerable only. However the first level of Narak has highest number of residents and it keeps reducing in the lower levels.

It is important to note that in spite of so much suffering, the Jiva in Narak can manage to get Samyak Darshan (right belief) if he makes the effort. This is applicable for all the seven levels of hell. Perhaps the suffering can induce the Jiva to contemplate upon his form and realize the cause of the suffering.  Some of the Devas who may be his relatives or friends in previous birth may also visit the hell and guide him to attain self realization. Up to third level of hell, it is possible for Devas to visit, although not all visits are for helping the Naraki. Some of them take pleasure in making them fight and harm each other. The reason is that both Devas and Narakis have avadhi gyana ( clairvoyance) which permits them to remember previous birth and recall the animosity of previous birth and take revenge. This is the main cause of their internal fights since they keep trying to settle score. However some may recall the mistakes made and make amends by contemplating on the self, leading to samyak darshan. It may also be noted that a Jiva who has acquired Kshayik Samyak Darshan ( Irreversible right belief) in human birth but has accrued Narak Ayu karma beforehand, is forced to take birth in Narak only although he does not go below first level. A famous personality in this category is King Shrenik who was principal disciple of Bhagwan Mahaveer and is slated to be first Tirthankara in Bharat Kshetra in next cycle of time.

The birth in Narak Gati itself is a painful process wherein the jiva is thrown from a high pedestal onto ground to the delight of his co Narakis. Here there is no growth into adulthood since from the beginning he is adult. The height of Narakis is dependent upon the hell he is staying in. The lowest is the first hell and sequentially increases in the seventh hell to 525 Dhanush.

The conditions of each Narak is progressively worst with the climate changing from hot to extreme cold in the 7^th Narak.

The bondage of next birth starts six months prior to the completion of the term in Narak unlike human or animal birth wherein it occurs after 2/3^rd of age is completed. It may be noted that one does not bond Narak Gati from Narak i.e. one cannot take rebirth into Narak immediately and nor can he go to heaven. He takes birth in humans or animals  and then he can take birth again in Narak. Those who attain right belief would take birth as humans while others can take birth in five sensed animals or humans. They cannot take birth in lower than five sensed Jivas and that too with mind.

The highest gunasthana possible in Narak is 4^th  which is that of asamyat Samyak Drishti. However he cannot be Muni or become Samyat therefore there is no possibility of attaining Moksha from there.

2.       Tiryanch Gati : This state includes all animals having one  senses to five senses(About Nigod Jiva). In five senses there are animals with or without mind who are inclusive. In other words it includes all jivas except humans, devas and narakis. While 1-4 sensed are invariably transgender, the five sensed are of all the three types. Since even Nigod Jivas are included here the number of Jivas are infinitely infinite although five sensed Jivas would still be innumerable only. The two sensed and above are called Trasa jiva while one sensed are called Sthavara since they are stationary and cannot move while Trasa jiva tend to move to protect themselves. The jiva spends infinite period in Stahvara form before he may get a chance to be Trasa jiva. The maximum period of remaining in Trasa form is 2000 sagar after which he invariably return  to Sthavara form. The Trasa form includes humans, tiryanch , devas and narakis all.The body of tiryanch and humans is called audarik different from that of naraki and devas.

The age of trasa jiva of 2-4 senses is maximum few thousand years with a minimum of Antarmuhurta ( less than 48 minutes). For the five sensed jivas it can be one poorva koti which is same as that of humans. Besides the five sensed animals can also take birth in Bhoga bhoomi where the age can be maximium of 3 palya which is innumerable number of years. The minimum age for five sensed tiryanch is also antarmuhurta ( except in bhoga bhoomi). The process of bondage of next birth ayu starts after completion of 2/3 of current age. It can occur anywhere between then to the end of life of the animal.

Five sensed Jivas with mind can attain highest gunasthana of 5^th ie. Virat avirat samayakdrishti which is partially samyat. They cannot be samyat and hence cannot attain Moksha.

From tiryanch gati Jivas can go to heaven or even the 7^th hell or manushya or tiryanch gati depending upon their karmas.

3.       Manushya Gati : In human birth he can belong to any of the three genders and can have an age of maximum one poorva koti in karma bhoomi while it is 3 palya in bhoga bhoomi. The minimum age here also is antarmuhurta. Age higher than 8 years is eligible for climbing spiritual ladder and become samyat muni and even keval gyani i.e. omniscient. All three gender jivas ( by bhava ) are eligible for climbing the ladder and can attain Moksha. However physically he has to be a male. 

      Women are eligible to climb upto 5^th gunasthana only since they cannot have stable contemplation to concentrate to attain higher levels.

Both naraki and devas who have attained right belief take next birth as humans.

From Manushya gati one can go to all the four gati depending upon his karmas.

4.       Deva Gati : This is the pleasant state of birth wherein jiva gets reward for his punya karma. However it does not provide him with a means to attain Moksha since he returns invariably to human or tiryanch form after enjoying the reward of his previous karmas. The devas are of four types. They are known as Bhavanvasi, Vyantar, Jyotishi and Vaimanik. The first three form one group  who are resident in lower earth, trees, caves and planets while the second group are the devas dwelling in Vimana which are residential abodes above the earth known as heavens. There are sixteen types of these vimanas wherein jiva can take birth. Further there are higher level heavens known as Graveyik, Anudish and  Anuttar. The numbers are Devas are innumerable, far higher than that of Narakis. The age is variable. The minimum age is 10000 years in Bhavanvasi deva while maximum is 33 sagar in Sarvartha siddhi Vimana. The maximum age for Devi ( female deva) is 55 palya. The number of devis in heaven is also large and almost 32 times that of male. Devis are born upto 2^nd level heaven but they may go to higher levels with their Devas belonging to higher level heavens.

Even in heaven one can go upto 4^th gunasthana and not beyond. The reason is that they do not have capability to attain control of the senses. Hence one cannot go to Moksha from  there. Those of humans or animals who die with right belief, take birth only as Vaimanik devas and not in lower bhavanvasi etc. Even a muni who may die in 11th gunasthana would take birth as a 4th gunasthana deva. The devas have better opportunity for attaining right belief because they can have guidance from other Devas, visit to Manushya Loka for listening to Tirthankaras, jati-smaran(recollection of previous birth).

The body of the Devas is Vaikriyik similar to that of Narakis, however they have capability to modify and change the body into various shapes and sizes depending upon their desire. They do not require food for sustaining . A nectar flows into their mouth from the throat depending upon the requirement which fulfills their requirement. The period of this replenishment is also after a long gap. Thus they practically do not require food.

Devas have only two genders namely male and female. Here the physical gender and mental bhavas are of the same type unlike humans or animals.

In devas too, like Narakis, the bondage for the next birth occurs earliest at six months prior to the completion of present ayu. The bondage  can occur anytime from 6 months prior onwards up to death. Nearing completion of his ayu is indicated by the withering of a garland around his neck . Hence the Devas can sense that their term in heavens is getting over. It may also be noted that unlike Narakis who can take birth only as humans or five sensed animals, the Devas can take birth as a single sensed Jiva also. In Devas also the death cannot occur prior to completion of existing ayu.

Devas are also bestowed with avadhi gyana right from birth like Narakis which they could use for good or bad purposes depending upon their disposition.

Lower level  devas can travel up to 3^rd level of hell for visiting the hell. Sometimes the visit is used to preach the right path to their earlier friends or relatives. Higher level devas of Vaimanik kind have higher purity of thought and are more contented and do not travel either.  The highest level is known as Sarvarth Siddhi where in the devas have ayu of 33 sagar and have right belief from birth and from this they would take birth for the last time as human. After this they attain Moksha.

In this manner the Jivas keep accruing ayu karmas of the four kind and depending upon the same the corresponding gati naam karma fructifies resulting in Jiva taking birth in the designated gati. This cycle continues till he acquires right belief and makes effort to attain Moksha resulting in Siddha Gati from which there is no return.

14 Marganas: A key to understanding Jain Scriptures

Whenever we talk of transmigration of soul, a common question which immediately arises is that how to understand the complex Jain Scripture where one talks of so many karmas effecting the Jiva in so many different ways. Fortunately Omniscient in his sermons has provided the wonderful tools  for the same. These are the two  methods for classifying the jiva in the entire universe.  The first one is called Ogha (General ) which describes all the Jivas of the universe in a single scale. This is known as Gunasthana which we have dealt with in a previous article. Simply speaking it categorizes the Jivas into two categories. One, who will continue to transmigrate endlessly and second, for whom the end of journey is now visible. After all the entire Jain scripture deals with just one objective i.e. how to attain Moksha ? Worldly riches or the enjoyments of heaven are of no interest since one knows that they are transient. Therefore the first gunasthana  which is  Mithyatva( wrong belief) ,includes all those who are yet to climb the ladder or those who have fallen from the ladder. The Gunasthana 2 to 14 represents the journey of remaining few Jivas in this universe who will sooner or later attain Moksha.

The second method is called  Adesh ( Detail) which provides the details of Jiva with respect to 14 selected parameters. Wonderfully  just 14 parameters are sufficient to classify all the Jivas of the universe in a unique manner comprehensively. These are known as Marganas.  By definition Margana means a method by which Jiva are known. These are 14 as described below:

         1)  Gati ( birth) 2) Indriya ( senses)  3) Kaya ( body)   4) yoga  5) veda( gender)  6) Kashaya ( passions) 7) Jnana ( knowledge)  8) Samyam( self restraint)  9) Darshan ( vision)  10) Leshya ( Aura)11) Bhavya  ( Eligible)   12) Samyaktva ( right belief) 13 ) Samgyi ( with mind)  14 ) Aahar ( food)

It is better to learn these Marganas by their Hindi names itself  since they are used extensively in the Jain Scriptures. 

In this article it is planned to describe them briefly first and they elaborated further again in subsequent articles. For reference please see Samyak Gyan Chandrika by Pandit Todarmalji.

What these Marganas imply is that a particular  Jiva will always these 14 characteristics by which he could be identified. He will always have  one of the Gati , have Indriya, kaya, yoga etc as defined by them  in the worldly form. Further these are also inter related so that all possible corresponding questions are answered. For example a Jiva in Naraka gati ( hell) may have how many types of senses or knowledge , gender etc. Hence once one learns these marganas , he can understand the basic foundation of the Jain scriptures.

1)      Gati ( Birth)  Margana : These represent the types of births a Jiva may take in transmigration. These are four only (i) Narak gati ( hell)  ( ii) Manushya gati ( human)  ( iii) Deva gati ( heaven) and (iv) Tiryanch gati ( animal).   What it means that a Jiva will always be found in one of the four gati  in the worldly state. The fifth gati which is not included here is Siddha gati which is Moksha. However since subject is that of the world , which results because of fruition of karmas,  the fifth state is not included which is independent of karmas.

2)      Indriya ( senses) Margana : These represent the number of senses a particular Jiva inherits when he takes birth. They are from one to five hence the Jiva is correspondingly known as Ekendriya(one sensed), Dwindriya( two sensed), Trindriya ( three sensed), Chaturindriya( four sensed)  and Panchandriya ( five sensed). Further the senses increase in a designated order only. The first sense is always touch, then second sense is taste, third is smell, fourth is vision, and fifth is hearing. Therefore a four sensed Jiva will never have hearing and a three sensed Jiva will never have hearing and vision and so on.

3)      Kaya ( Body) Margana : Primarily there are two types of bodies. One is known as Sthavarkaya ( Stationary) who are not able to shy away from danger. Second is known as Trasakaya ( fearful ) who are able to run away from danger. The stahvarlaya  itself is of five kinds known as Prithvikaya ( earth as body) , Jalakaya ( water as body), Agnikaya ( fire as body) , vayukaya ( air as body), Vanaspatikaya( vegetable as body) which are all one sensed Jivas incapable of movement. Still correctly speaking , it is due to fruition of Sthavar Naam Karma which is cause of inheriting such body. Naam Karma is one of the eight types of karma which decides various features of the Jiva body. The Trasakaya includes all animals above single sensed, humans, Naraki and Devas.

4)      Yoga margana: Yoga itself is the vibration activity of the soul space. This activity occurs under the influence of sharir naam karma which is the karma responsible for having a body of the Jiva. Further due to desires of activity of mind , speech or body the three types of yoga activity occurs known as mana, vachan and kaya yoga. Mana yoga itself is of four types known as Satya ( truth), asatya ( false), Ubhaya ( both), anubhaya( none of the two) depending upon activities which occur within the mind to generate truth, untruth, both or none of the two. The Vachan yoga is also of four types similarly known as Satya, asatya, ubhaya and Anubhaya which correspond to yoga activities of speech to generate truth, untruth, both or none of the two. Lastly the Kaya yoga is of seven types : Audarik, AudarikMishra, Vaikriyik, Vaikriyik Mishra, Aaharak, AaharakMishra and Karmana Kaya Yoga. Under the influence of Audarik sharir Naamkarma the activities which occur within the soul space to accept future karmas is  called audarik kaya yoga. Such kaya yoga is present for all Humans and Tiryanchas( animals). For the same types of Jivas the kaya yoga applicable under incomplete state of the body while taking birth is Audarik Mishra kaya yoga. Vaikriyik Kaya yoga is applicable for the bodies of Naraki or devas. Vaikriyik Mishra is the yoga of the same Jivas under incomplete stage. Aaharak  and AaharakMishra yoga are applicable for Munis who form a secondary body to visit Omniscient in another place inaccessible to others. Lastly Karmana Kaya yoga is the yogic activity present  when the Jiva is transmigrating to take up new birth. This stage the Jiva has only Karmic body and is known as Vigrah Gati where  the Jiva has given up previous body and is moving to take birth in new incarnation. This step may take maximum of 3 samay period.

5)      Veda (Gender) Margana : Jivas are identified by three types of gender they can have namely, male, female and transgender. However the important thing to note is that the dravya veda ( physical gender) need not be same as bhava veda ( mental gender) in the case of humans and animals. The Narakis are always transgender and Devas have only male and female. In humans and Tiryanchas all three types are possible. However , Tiryanch  from 1-4 senses are invariably transgenders. Veda is  decided by the corresponding naam karma fructified at the time of birth. It may be noted that bhava veda remains same throughout a typical incarnation. Another important thing to note is that once karmas pertaining to Vedas are destroyed/subdued, the Jiva  becomes Apagat Vedi, in 9^th Gunasthana. Further Omniscient is also Apagat Vedi ( beyond gender) who has destroyed all karmas pertaining to gender.

6)      Kashaya ( Passion)Margana : Four primary passions are known as anger, pride, deceit and greed which occur on account of fruition of corresponding Mohaniya Karma. These have four levels each known as Anantanubandhi, Apratyakhyanavaran, Pratyakhyanavaran and Samjwalan in the decreasing order of intensity. As one climbs the Gunasthana ladder of spirituality, the stronger passions are subdued and the weaker ones are fructifying .  All Jivas irrespective of gati keep indulging in passion of one form or other.

7)      Jnana ( Knowledge) Margana :  All jivas have knowledge even if he is a  Nigod born single sensed Jiva. Only the quantum varies which can be highest in human birth. Knowledge is obscured by fruition of Gyanavaraniya karma and due to it being subdued and suppressed the Jiva gains knowledge at given moment. However in absence of right belief the knowledge is wrong . The three types of wrong knowledge are called Kumati Jnana, Ku Sruta Jnana and Ku Avadhi Jnana. The first one is sensory knowledge. Second is secondary knowledge generated due to senses and mind. Third is clairvoyance but corrupted due to wrong belief. There are five types of right knowledge for Jivas having right belief known as Mati Jnana, Sruta Jnana, Avadhi Jnana, Manah paryaya Jnana and Keval Jnana. The first three are opposite of the three wrong knowledges.   The fourth is telepathic knowledge available to selected Munis. The last is Keval Jnana or Omniscience which is attained after destroying all Gyanavarniya Karmas in 13^th Gunasthana.

8)      Samyam ( self restraint ) Margana : To be able to control the desires pertaining to different senses and  passions is known as Samyam. They are invariably accompanied with right knowledge. Those without such restraint are known as Asamyami . In Samyami there are six types which are known as Samyamasamyam , Samayik, Chhedopasthapana, Pariharvidhuddhi, Sookshmasamparaya and Yathakhyata Charitra. Out of these the first one is practiced by animals and humans in 5^th Gunasthana and remaining are practiced in higher levels humans only. The last Yathakhyata Charita is purest form of conduct which is experienced from 11^th Gunasthana onwards to even the omniscient where in all the Mohaniya karma has been destroyed.

9)      Darshan ( vision) Margana : All jivas have vision of some kind even though they may not have eyes. This is known as Achakchhu Darshan ( vision without eyes) which occurs prior to knowledge pertaining to corresponding senses. Vision with eyes is known as Chakchhu Darshan. Besides these two, Avadhi Darshan occurs to those Jivas who have Avadhi Jnana and Keval Darshan occurs to those with Keval Jnana. Thus there are four types of visions.

10)   Leshya ( Aura) Margana : Leshya is defined as the activities of yoga under the influence of passions. Yoga itself is of the activities of mind, speech or body. Leshya is represented as an aura of the jiva in Dravya ( physical) or Bhava ( mental ) form  and is responsible for the bondage of different types of karmas to the Jiva. These are six types represented as colours namely Krishna (black), Neel ( blue), Kapot(grey), Peet(yellow), Padma( Pink) and Shukla(white). Although in reality there are innumerable combination of colours , for definition purpose the six forms are described. The Krishna  Leshya is worst  and is existent with all Jivas taking birth in 7^th hell all the time. The Shukla Leshya is  purest and is applicable to higher order Munis and Devas. Once the karmas are destroyed the Ayog kevali ( 14^th Gunasthana) and Siddha bhagwan are known as Aleshya  i.e without Leshya.

11)   Bhavya ( Eligible) Margana: Just as all seeds are incapable of germinating, similarly there are certain number of Jivas who would never attain right belief and therefore can never attain Siddhahood. This is an inherent property of Jiva independent of karmas and they are known as Abhavya (Ineligible). The remaining are capable hence are known as Bhavya ( Eligible). However it does not mean that all eligible shall attain Siddhahood since otherwise the world would not exist. Only a finite number attain Siddhahood in a finite period and since the number of Bhavya Jiva in the universe is infinitely infinite , this number would never be exhausted.

12)   Samyaktva (right belief) Margana : This margana represents the type of right belief a jiva may be having. Totally six types are possible. First is Mithya Drishti ( wrong believer) which are prevalent in most of the universe. Under suppression of Mithyatva karma the Jiva first attains Upasham Samyaktva . The Upasham is a transient state which leads to more stable state known as Vedak Samyaktva. However Jiva may fall before reaching stable state to 2^nd Gunasthana which is known as Sasadan Samyaktva when the JIva is just ready to fall into Mithyatva. There is also an intermediate state known as Samyak Mithyatva which is a mixed state of right and wrong belief which occurs in 3^rd Gunasthana . People from 1^st Gunasthana may climb into 3^rd or fall from 4^th 5^th or 6^th. Lastly there is Kshayik Samyaktva which represents permanent right belief from which a Jiva can never fall. This can be achieved if the Mithyatva karma is totally destroyed by Jiva. Thus in all six types of Samyaktvas can be  experienced by Jivas .

13)   Samgyi( with mind) Margana: The Jivas who have mind apart from five senses are known as Samgyi while those who do not have are known as Asamgyi.  This capability is in accordance with lack of obscuration of the karmas which obscure the mind. Only in Jivas with 5 senses the both types exist. Jivas less than 5 senses are always Asamgyi.

14)   Aaahar ( food) Margana: There are three types of bodies feasible to Jivas namely Audarik ( human and animal), Vaikriyik( heaven and hell), Aahark ( Muni) and capability to accept the Nokarma particles in the body for activities of mind, speech or body is called Aahar. Primarily these are material particles absorbed by the body to sustain itself and is not conventional food . All the Jivas are consuming these particles at all times hence they are Aaharak most of the time. Only time they do not consume these particles is when they do not have body which happens at the time of transmigration from one body to next. This can be a maximum period of 3 samay for which Jiva is Anaaharak ( without food) .The only other time a Jiva can be Anaaharak is when he has attained Keval Jnana and does Kevali Samudghat to equalize the ayu karma with naam and gotra karmas.

In this manner 14 Marganas are used to comprehensively describe the state of a given Jiva. Further there are cross correlation between them which help in fully understanding Jiva form. For example a Naraki Jiva would have only five sensed, Samgyi, Trasakaya, transgender. He would have one of the 4 passions at given time , one of the 3 inferior leshyas and so on. The Jain scripture describes the rules pertaining to their numbers, period etc. quite  extensively so that one can visualize the characteristics of Jivas quite clearly.