14 Marganas : 5. Ved Margana

                Ved Margana represents the gender of the Jiva. In a specifc birth Jiva has the body  of one of the three possible genders which manifests due to fruition of naam karma of angopang and nirmaan . The three genders are Male, Female and Neutral. The body is generated out of the fruition of Angopang naam karma which provides for their various distinguishing features and Nirmaan Naam karma shapes it accordingly. This results in creation of Dravya Male/Female/Neutral which is the physical body. Further there is manifestation  of Bhava or desires which occurs on fruition of Cahritra Mohaniya Karma of one of the three types. The desire to mate with female is provided by fruition of Purush Veda ( Male gender), desire to mate with male is on account of fruition of Stree Veda ( Female gender) and the desire to mate with either of them is generated by Napunsak Veda( Neutral gender), which are known as Bhava Veda.

                In general the Bhava veda( Desire)  and Dravya veda ( Physical body) are matching i.e one has a male body and desires for female. However in humans and animals this is not essential. In some cases the body and the desire may not match , for example one may have male body and the bhava veda may be stree veda i.e. desire a male. This is possible and accepted in Jainism. In fact such person may still acquire samyak darshan and can attain Moksha in the same birth although he cannot be a Tirthankara.

                In heaven , the jivas taking birth do not have this anomaly and have the Dravya veda in accordance with Bhava Veda. Further there is no birth as Neutral gender in heaven and all are either male or female gender. However female take birth only in Sowdharma &Ishan Swarga and below in the three lower bhavans known as Asurkumar, Vyantar and Jyotishi. The numbers of females is quite high. In fact it is 32 times that of the male population in the entire heaven. Higher level devas travel to lower level Swarga to identify their mates and take them to higher levels. Thus even though not born in higher level heavens the females are distributed in quite a few of higher level heavens.

                As mentioned before in humans and Tiryanch , all the three genders are possible and the bhava and dravya veda need not be same. This is generally the case for all Karma Bhoomi. However there is a Bhoga bhoomi wherein the humans and tiryanch take birth and have a long life of innumerable years upto 3 palyopam and necessarily go to heaven after death. In this Bhogabhoomi the bhava and dravya veda are matching just as in heavens and only male and female genders take birth. In Tiryanch all Jivas in one to four sense are necessarily Neutral gender. The male and female gender starts only with five sensed jivas which includes Asangyi ( without mind) and Sangyi( with mind).

                In humans and Tiryanch, birth takes place in two ways. One is mammals (garbhaj) and other is sammoorchhan i.e. direct without mother and father. All sammoorchhan jivas are Neutral gender. In humans they are aparyapta ( incomplete) only. However in Tiryanch they are paryapta also. All one to four sensed tiryanch are sammoorchhan only which can both be paryapta and aparyapta. 

                In hell all Naraki are as a rule only Neutral gender by bhava as well as dravya.

Gunasthanas in Genders : It is important to note that whenever veda is mentioned, it implies bhava veda ( not dravya veda) unless otherwise specified.

               In Narak all jivas are Neutral gender and can reach upto 4^th gunasthana by having right belief even in 7^th level of hell. After Narak the samyak drishti jiva necessarily takes birth as human while mithyadrishti may take birth in tiryanch or humans. One cannot go to heaven from hell. All samyak drishti who take birth as humans are necessarily male by dravya veda also. Further Naraki takes birth only as Sangyi hence he takes birth as five sensed human or tiryanch.

                In Tiryanch no one takes birth with samyak darshan but one can attain samyak darshan after taking birth. In exceptional case the humans  who have attained Kshayik samyak darshan( from which they cannot drop to Mithya darshan) after bondage of tiryanch ayu , then they take birth as Kshayik  samyak drishti in bhoga bhoomi as tiryanch. In tiryanch all three bhava vedas are possible with five sensed jivas and one can reach upto 5^th gunasthana. After death the samyak drishti would necessarily take birth as deva gati as male. 1-4 sensed tiryanch are neutral gender and are all mithyadrsihti. In asangyi 5 sensed jivas all the three genders are possible but they are Mithya drishti only.

                  In humans all gunasthanas 1-9 are possible for all the  three vedas. However in 9^th gunasthana, the veda karma gets subsided or destroyed  so their there is no further fruition of that karma. Such a Jiva is known as Apagat vedi i.e. beyond gender. It means all gunasthana above 9^th upto 14^th are apagat vedi. Even siddha bhagwan is apagat vedi since he is beyond gender. In 9^th gunasthana the purity of thought is so high that all desires pertaining to gender are subsided/destroyed such that he is Apagat Vedi. It may be noted that the Jiva is still called Manushyani if he is born with female bhava veda. Therefore when  it is said that Manushayini can reach upto 14^th Gunasthana , it implies one born with female bhava veda who has already become apagat vedi in 9^th gunasthana. All samyak drishti Jivas after death take birth as deva except those who have bonded manushya ayu before hand. If they are Kshyayik samyak drishti then they shall take birth as humans in bhoga bhoomi like tiryanch. Or otherwise they necessarily lose samyak darshan before death and die in Mithyatva to take birth as humans again.

                    In Devas only two vedas are existing female and male. The male are born in all levels of heaven while female can be born upto Sowdharma and Ishan Swarga and below. In Devas upto 4^th Gunasthana only is possible for either of the genders. Those with samyak darshan would necessarily take birth as humans with purush veda in Manushya loka. It may also be noted that in the three lower Swarga of the Bhavan Trik kind i.e. Asurkumar, Vyantar and Jyotishi , humans or tiryanch do not take birth if they are samyak drishti. In these three heavens , one does not take birth as samyak drishti but can attain it after wards.

                       An interesting question is posed and answered in Dhavla. It is asked how does a one sensed Jiva  desire for either of the genders when he does not even know them. It is answered by saying that just as a male who has not seen a female all his life develops the desire for same in his adulthood due to fruition of Veda karma, in the same manner it happens for one sensed Jivas. The fruition of karma causes the desire irrespective of knowledge. 

14 Marganas : 4. Yoga Margana

The 14 marganas represent  the  features by which a Jiva may be recognized. So far we have seen Gati, Indriya and Kaya. The fourth is Yoga. Each Jiva has a yoga of one type or another throughout his life by which he can be identified. Yoga by itself means vibration of soul Pradesh which occurs due to the fruition of Sharir Naam Karma and by presence of desire to indulge in activity of speech, Mind or body which in turn causes matter particles to convert into karma and nokarmas. Binding of these karmas and nokarmas is responsible for manifestation of various attributes of Jiva and his body. Thus the cycle continues. From beginingless time the jiva is associated with a body and karmas and hence the yoga is also present. The true state of Jiva is Ayogi i.e. when vibration of any kind is absent and then the Jiva is truly at peace with himself. The vibration of soul space is called Dravya Yoga while the activation of matter particles into karma nokarma is called Bhava Yoga. Yoga itself is broadly of three types which are detailed into 15 types. The three types are Vachan ( speech), mana ( Mind) and Kaya (body).

1.       Vachan Yoga ( Yoga of speech) :  Firstly  this yoga is possible only for the jivas who have capability of speech i.e. with two senses and above. This can be of four types :

Satya ( true), Asatya( Untrue), Ubhaya( both), Anubhaya( Neither) which can be the four ways a thing can be spoken. Where a thing is told as is known to serve the objective, is called truth. For example where water is told which serves the purpose of drinking etc. However where water is told but no water is available e.g in mirage then it is untruth. Where truth and untruth both are together , it is called Ubhaya( both) e.g a cup may be called a pot since it contains water hence is true but since it is not shaped like a pot, it is untrue also. Lastly where neither of ture or untrue are applicable is called Anubhaya( neither) e.g inviting someone or just addressing someone does not convey truth or untruth.e.g hey Deodatta! The speech of two sensed Jivas is also called Anubhaya since it does not convey any meaning , being non verbal. These are just sounds which represent their happiness or unhappiness etc.

2.       Manoyoga ( Yoga of Mind) : Like speech the yoga of mind is also of four types: Satya ( true), Asatya (Untrue), Ubhaya ( both) and Anubhaya( Neither). Here effort of the mind to convey the truth of object would cause the vibration of soul pertaining to truth and is known as Satya Manoyoga. On the other hand the effort to convey the untruth would result if Astaya Manoyoga. Where the effort is of the nature to convey neither truth nor untruth then it is called Ubhaya Manoyoga. Lastly where the effort of the mind which causes yoga of neither type , then it is known as Anubhaya manoyoga. It may be noted that this type of yoga would be applicable to Jivas who have the mind. These are Jivas with five senses only since others do not have mind hence they shall not have such yoga either.

The reason for Asatya and Anubhaya Vachan and Manoyoga is fruition of Gyanavaraniya and Darshanavarniya ( Knowledge and vision obscuring ) Karmas. The only difference is that for Asatya the obscuration is strong and for Anubhaya , the obscuration is weak in terms of intensity. One may question that why it could not be due to fruition of Mohaniya of the type of belief or conduct ? The answer is that besides the Mithyadrishti jiva of first gunasthana, even the samyak drishti jivas of 4^th and above  may also indulge in Asatya etc even though they do not have fruition of Mithyatva hence the cause for asatya is only obscuration of knowledge and vision . In Kevali bhagwan of 13^th gunasthana  he has satya and anubhaya vachan and manoyoga since he does not have obscuration of knowledge. It may be asked that why it could be called Anubhaya ? The reason is that his speech is in the form of divine sound which is non verbal hence is called anubhaya. Another question may be asked that how Manoyoga is possible for Kevali who is now beyond senses ? The answer is that it is an informal statement. It is true that his knowledge is direct and not due to senses, and the mind is not involved in knowing a thing but the mind is present nevertheless in physical form , therefore informally it is said that Manoyoga is present for him.

On the other hand Kevali bhagwan in 14^th gunsthana is Ayogi since the sharir naam karma has been destroyed therefore he does not have yoga of any type either.

3.       Kaya Yoga ( Yoga of Body) : Kaya yoga is of seven types –

3.1.    Audarik Kaya Yoga : Collection of physical matter is audarik body. By fruition of Audarik sharir naam karma , the manifestation of physical matter particles into Audark sharir form is Audarik Kaya. Compared to Vaikriyik sharir , this body is much coarser, hence is called Audarik. Even though the Sookshma Ekendriya Jivas have a very fine body which is not blocked by any hindrance, it is still called Audarik sharir. Audarik kayayoga is the cause of collection of physical matter particles of audarik form into the Audarik sharir form. Thus the vibration of soul space is responsible for the manifestation of the Audarik body continuously. This type of Kaya yoga is applicable to Human and Tiryanch ( animal) forms.

3.2.    Audarik Mishra Kaya Yoga : When a Jiva moves from one body to next, he goes without any body except accompaniment of Karmana and Tejasa sharir. This can take maximum of 3 samay period and is called Vigrah Gati. Once he reached the destination his body starts forming and is called Aparyapta ( Incomplete) for a period of Antarmuhurta ( less than 48 minutes) till his body formation is completed. Then he is called Paryapta ( complete). During this period of incompleteness his Kaya yoga is Audarik Mishra which is responsible for the vibration of soul space resulting in collection of karma and nokarma particles resulting in formation of body. This kaya yoga is also applicable to human and Tiryanch forms. 

3.3.    Vaikriyik Kaya Yoga : Vikriya stands for super power of transforming body shape into small, large, light or heavy etc. Such bodies belong to Deva and Narakis known as Vaikriyik sharir. The vibration of soul space for collection of particles of such nature into Vakriyik sharir is called Vaikriyik Kaya Yoga.

3.4.    Vaikriyik Mishra Kaya Yoga : When a Jiva moves after death to take birth as Naraki or Deva, after Vigrah Gati of maximum 3 samay period, he reaches the destination and starts forming the body. In that incomplete stage, he has Vaikriyik Mishra type of Kaya yoga which is the vibration of soul space responsible for collection of physical particles into Vaikriyik sharir form. This incomplete state is also for less than antarmuhurta.

3.5.    Aharak Kaya Yoga :  A special body is created by Pramatta Virat Muni of 6^th Gunasthana when he wishes to pay obeisance to some inaccessible Tirtha Kshetra or visit Tirthankara for clarification of some doubts in the scripture. This is a secondary body known as Aharak Sharir where his Audarik Body is incapable of travelling. Only Muni who have bonded with Aharak sharir naam karma earlier in 7^th or 8^th gunasthana are capable of forming this type of body on fruition of that naam karma. This is a magical body devoid of seven types of metal elements  without bones or joints. White in colour like a diamond and is of the size of one arm length which is equal to 24 fingers. This body is formed at the head of the muni and is divine by nature. This body is not obstructed by mountains etc and travel to desired destination and return within  less than antarmuhurta which is the total life span of this body. Since this body is meant to visit Kevali bhagwan for absorbing fine meaning of scriptures, it is called Aharak. During the life span of the body, the physical matter of special nature is collected for maintenance of Aharak body by means of Aharak Kaya Yoga.

3.6.    Aharak Mishra Kaya Yoga : Prior to completion  of Aharak sharir , the incomplete state is called Aharak Mishra state wherein the Aharak Mishra Kaya Yoga is in practice to complete the formation of Aharak body for a period of less than Antarmuhurta.

3.7.    Karmana Kaya Yoga: When a jiva moves after death in Vigrah gati, he is accompanied with Karmana sharir which is a body formed with karmic particles of the eight types. At that time Karmana sharir naam karma is in fruition and the karmic body is maintained with Karamana Kaya Yoga for a period of maximum 3 samay period. If a jiva takes birth without any bend in travel , known as direct travel , he does not take any time for next birth and therefore he does not have karmana kaya yoga in the intermediate period either. If the travel requires one two or three bends , it takes one two or three samay period and this kaya yoga is prevalent. Besides, this kaya yoga is experienced by Kevali Bhagwan at the time of Kevali Smudghat which is the enlargement of his body nearing completion of his age for equalization of periods of balance karmas. This process takes eight samay period. Out of these the 3 samay period in the center correspond to karmana kaya yoga which is present at that time. At other time karmana kaya yoga is not present.

Rules pertaining to Yoga Margana : As a rule the manifestation of a typical Yoga is for a maximum period of one antarmuhurta after which another yoga would take over e.g. kaya yoga would become manoyoga or vachanyoga. The minimum period could be 1 samay when there is interference between yogas. For example one person came to manoyoga and after 1 samay itself he dies , so yoga would become kayayoga. Therefore he spent only one samay in manoyoga.   We may think that we could be doing activities of mind, speech and body altogether hence all three yogas should be present simultaneously , but it is not so. Only one yoga is active at a time while other two yogas are absent though the activity may be continuing due to momentum. Just as a potter spins the wheel and even when he stops spinning , the wheel continues rotation, in the same way even when other yoga are absent , the corresponding activity may continue due to samsakara. However for one sensed jivas who do not have speech or mind the other yogas cannot exist hence they have kayayoga at all times. In two to five sensed jivas without mind, they have two yogas; and in five sensed jivas with mind they would have all three yogas.

Munis pertaining to 6^th gunasthana do not have Vaikriyik sharir but they may have vaikriyik kriya i.e. modification e.g. expansion, contraction of their body on account of divine powers. This is termed as Vaikriyik Kaya yoga. However they cannot have Aharak kayayoga at the same time when they are indulging in Vaikriyik kriya.

Only Ayog kevali bhagwan of 14^th gunasthana do not have any of the three yogas since all their activities have been stopped. Further any Siddha bhagwan do not have any yoga. One may say that without yoga he may not have strength , but it is not so. Inherently by nature Jivas have infinite virya Shakti which was obscured due to presence of karmas. Now since the karmas are destroyed, the natural strength is available in full strength.

Yoga of a jiva is responsible for the bondage of Prakriti (nature ) and Pradesh ( Quantity) of any karma while his Kashaya ( passion) is responsible for the sthiti ( duration) and anubhag (intensity) of bondage.

Some of the Agnikayik and Vayukayik Jivas which are only one sensed and have only kayayoga, may also have Vakriyik kayayoga wherein they are able to modify their bodies. Similarly some of the Triyanch of five sense types have this capability. In humans  apart from 6^th gunasthana munis,  Chakravarti kings of karmabhoomi are also able to indulge in Vaikriyik kaya yoga by creating several of their bodies simultaneously.

The duration of any yoga when all three are present is said to be one antarmuhurta but there are innumerable varieties of anatarmuhurta with maximum pertaining to less than 48 minutes. The minimum period of time Jiva spends is in Satya Manoyoga. Compared to that 4 times he spends in Asatya Manoyoga. Compared to Asatya he  spends 4 times in Ubhaya manoyoga and compared to Ubhaya he spends 4 times in Anubhaya Manoyoga. Thus the proportion of the four is 1:4:16:64. Compared to Manoyoga he spends 4 times more time in Vachan yoga with same type of proportions. Compared to Vachan yoga he spends 4 times more time in Kayayoga. In this way we can see that the numberof Jivas in Satya Manoyoga shall be minimum at a given time while KayaYoga shall be maximum. In any case due to inclusion of one sensed Jivas the number of Jivas having kayayoga alone is infinite.

14 Marganas : 3. Kaya Margana

Kaya Margana represents the forms of bodies of the Jivas which are primarily two types : 
1. Sthavar  2. Trasa   The Sthavar Jivas are considered to remain stationary in spite of presence of danger while Trasa would tend to run away from danger. However the distinction of two is based upon the fruition of naam karmas of the corresponding types. The Sthavar themselves are of five types therefore the Kayas are described to be of the six types :

                 1. Prithvikaya ( earth body)  2. Jalakaya ( water body)  3. Agni Kaya ( fire body)

  4. Vayu Kaya (airbody )  5. Vanaspatikaya ( vegetable body)  6. Trasa Kaya

The five Sthavar types of Jivas are subdivided into two categories  1. Sookshma  ( small )  2. Badar (Big)

Although they are called small and big but in reality some of the sookshma Jivas are larger in size than Badar Jivas. Therefore they are nor truly divided based on size but by the capability to transit through obstructions. The Sookshma Jivas can move through space without any hindrance of any kind while badar jivas can be blocked by material obstruction. Besides the Sookshma Jivas would have fruition of Sookshma Naam karma while Badar Jivas would have fruition of Badar Naam karma. Thus the Naam karma decides the type of body a Jiva would acquire in a particular birth. Both Sthavar and Trasa Jivas have two more categories each i.e. Paryapta ( complete) and Aparyapta ( Incomplete) which is also based upon the naam karma bound by the Jiva. As name indicates , a Paryapta  Jiva completely forms his body in less than Antarmuhurta while an Aparyapta Jiva does not complete his body formation and dies in less than Antarmuhurta.

1.       Prithvikayik  Jivas :  As the name describes earth is their body. Although it may appear not believable but earth itself supports innumerable Jivas. After all scientists were looking  for presence of life on Mars by analyzing the earth sample only. On our earth such Jivas are in abundance particularly in mines which houses different types of minerals including gold and diamonds. In this context it is worth knowing three variety of Prithvi kaya jivas. One is the Jiva who is undergoing transmigration from previous body (say human) to the new body of Prithvikayik Jiva. The transmigration journey may last upto 3 samay of time and this migration is called Vigrah Gati. During this period the new body has not been acquired and the Jiva comprises of its soul accompanied with Karmana and Tejas Sharir(body). The Karmana sharir comprises of karma particles and the Tejas sharir is a sort of aura which helps to bind the karmana sharir to the Jiva. It is the karma particles whose fruition would decide the various features of the Jiva in a birth such as body, knowledge, vision, attachments and so on. In the case where Jiva is going the acquire Prithvikayik sharir. Since the body has not been acquired yet, the Jiva  in vigrah gati ( migration) is called Prithvi JIva since he does not have body yet.

After migration the Jiva acquires the body in form of the earth and then he called Prithvikayik Jiva. Lastly after death the Jiva leaves the body and goes to take birth elsewhere. At that time the body remains but there is no Jiva. Such earth  is known as Prthivikaya .

Besides this the Prithvikayik Jivas are of the two types namely Badar and sookshma which have the nature as described before.

The three variety  of Jivas described here are also applicable to Jalakayik, Vayukayik and Agnikayik  Jivas also.

The physical size of the Prithvikayik Jivas is very small which described as innumerable part of the Ghanangula ( cube of a finger).Therefore no wonder they are not visible to us even through strongest microscopes. Just as omniscient had described the vegetable as Jiva form long before the scientists confirmed them, we have to accept these forms also. That is why Jain scriptures do not recommend even house holders to indulge in unnecessary digging of earth since it results in violence against the Prithvikayik Jivas. The age of Prithvikayik Jiva can be a maximum of 12000 years for the soft earth while it is 22000 years for the hard earth. For an aparyapta Jiva it is always less than antarmuhurta irrespective of the  trasa or sthavar category.

2.       Jalakayik Jivas:  These are Jivas not immersed in water but those whose body itself is that of water drops of very fine size. Here also three forms are Jala Jiva, Jalakayik and Jalakaya which correspond to Jiva in vigrah gati, in body form and the body alone without Jiva. For protection of these Jivas, Jains always used a cloth filter while pouring water. Further they used to safely return the unfiltered water back to the source from which it came. The age of Jalakayik Jiva can be a maximum of 7000 years.

3.       Agni Kayik Jivas : It may be hard to believe but there are Jivas whose body itself is fire. These are very small jivas not visible to us and can have a maximum age of 3 days. It may be recalled that science believes that there was a period when earth was barren without Jivas and the Jivas were captured by its atmosphere from the plumes of comets travelling close to earth. One can imagine the conditions of the plume and the travelling environments. Hence these Jivas definitely survived very harsh temperatures and other conditions. It establishes that there could be Jivas who may be living under those harsh conditions. Agnikayik Jivas could be one of them.

4.       Vayu Kayik Jivas : These are Jivas for whom air itself is the body. The maximum age of these is 3000 years.

The numbers of these four types of Jivas are very large i.e. innumerable. If a Jiva takes birth in these four categories of Jivas , then he can take as much as innumerable Loka Praman period to take birth as any other category. Here Lok Praman refers to the volume of the universe measures in terms of space elements called Pradesh. The number of Pradesh in the Loka ( universe) is innumerable, and this term is now used to denote time in the form of samay. An innumerable number of Lokas in terms of samay could be spent for the Jiva to take any other birth.

Another aspect of agnikayik and vayukayik Jivas is that if they take birth in these form then they cannot take birth as human from directly from these since they do not bind manushya ayu. They can only take birth as tiryanch of other category and then take human birth later.

5.       Vanaspatikayik Jivas: These are Jivas for whom the vegetables form the body. It is suggested to take a look at the article on Nigod Jiva where in the vegetable Jivas are described in detail. Vegetables are of two types Pratyek and Sadharan. The Pratyek Jivas are owners of their body and are all Badar only. They may be Pratishthit i.e. support Nigod Jivas or Apratishthit who do not support Nigod Jivas. The Nigod Jivas are infinite Jivas sharing the same body and may be badar or sookshma. The Sadharan vegetables can support Nigod Jivas of badar and sookshma type directly. The chart below shows the various types of vanaspatikayik jivas.

The bodies of the Nigod Jivas are also known as Nigod sharir which are innumerable in numbers and the number of Nigod Jivas supported on them are infinitely infinite. These bodies are such that one lot of Nigod Jivas would be born in them and they would die and depart together and then second lot would come and occupy the same and so on. All Nigod jivas  are born with fruition of sadharan naam karma which may be badar or sookshma and each of them are paryapta and aparyapta. Maximum age of vanaspatikayik pratyek paryapta jiva is 10000 years. While aparyapta would live antarmuhurta only. If a jiva takes birth as vanaspatikayik , then it can take innumerable pudgala paravartan period to come out of it which is infinitely infinite period. Even as a Nigod Jiva he may take two and a half pudgala paravartan period to change to other type of birth ( This does not include Nitya Nigod jivas).

6.       Trasakayaik Jivas :  This includes all Jivas from 2 sensed to 5 sensed. The 2-4 sensed Jivas are also called Vikalendriya ( without all senses) which include a variety of shells, insects, wasps etc. The five sensed Jivas would include all humans, devas and narakis besides animals with 5 senses. All the Jivas are badar and they do not have sookshma category in them. However they can be paryapta ( with complete body) or aparyapta ( without complete body). The life span of aparyapta is limited to anatarmuhurta only. For paryapta jivas the life span varies. For two senses it is 12 years, for 3 senses it is 49 days and for four sensed Jiva it is 6 months only. In five sensed Jivas both Devas and Narkis have a maximum life span of 33 sagar possible. For five sensed Tiryanch and Humans the maximum age can be 1 poorva koti in Karma bhoomi while it can be upto 3 Palyopam in Bhoga Bhoomi.

Once a Jiva takes birth in Trasakayik form , the maximum period he can be in this form going  from  deva to narki , humans and tiryanch etc can be little more than 2000 sagar only after which necessarily he takes birth as single sensed Jiva and it may take infinite period for him to take birth as Trasakayik jiva again.

All Sthavar Jivas are Mithyadrishti and Neutral Gender. In Trasakayik Jivas the Vikalendriyas of 2-4 senses are also Mithyadrishti and Neutral gender. In Panchendriyas the Devas and Narakis can reach upto 4^th Gunasthana of Avirat Samyak Darshan. The 5 sensed Tiryanch Jivas can reach upto 5^th Gunasthana of VirataVirat samyak darshan. It is in human birth only Jivas can reach all the 14 Gunasthanas and attain Moksha also.

Thus we see how difficult it is to get Trasakayik form and even in that human birth is extremely rare , which is essential to attain salvation. Therefore the Acharyas preach us to utilize the present birth wisely and effectively since we never know if it would be our last.