There are totally five types of bodies a Jiva can have in the worldly
state. These are Audarik, Vaikriyik, Aharak, Tejas and Karman. The audarik body
is the physical body of Manushya (
human) and Tiryanch ( animals). The Vaikriyik body is that of Naraki and Devas.
Aharak sharir is a special body created by Muni when travelling to Tirthankar
for clarification of doubts ( this is not same as Ahaar Margana ). The tejas sharir is an aura
type body always present with Jiva and Karman sharir is the body comprising of
karma particles bonded with the jiva at all times. Hence a jiva after death
goes with only Tejas and karman sharir to the next abode.
Ahaarak Jiva : Out of these the first three are used by the Jiva for his worldly
activities and they are dictated by their respective Naam karmas. Now these
bodies require continuous replenishment to maintain since at every moment these
bodies are acquiring and shedding Nokarma particles. Nokarma stands for Not
Karma i.e. all such particles which are not Karmic. So under the fruition of
Audark, Vaikriyik and Aharak sharir naam karma the jiva acquires the Nokarma Vargana ( particles)
which are used to replenish the sharir (
body), vachan( speech) and mind. This act is called Ahaar and such Jiva is called
Ahaarak. Since a jiva is in any of the four gati at any given moment , therefore at every moment he is
acquiring or shedding the nokarma particles of the possible three kinds.
However there is one state when he does not acquire or shed such particles in
worldly transmigration. This is when he is transiting from previous body to the
new body in a state called Vigrah Gati. This period for transiting can be from
0 to 3 samay.
Vigrah Gati : After death a Jiva
travels in straight line path towards the next birth place. These paths are in
accordance with the Loka coordinate system and he does not travel diagonally.
Therefore he can take maximum of 3 bends to reach the destination for
travelling from anywhere to anywhere in Lokakash. Each bend requires one samay
hence the period spent in Vigrah gati can be a maximum of 3 samay. In case he
does not require any bend then he takes birth in the next birth place
immediately after death and no time is spent in vigrah gati. This is known as
Riju Gati.
Anahaarak Jiva: Now in case the Jiva has travelled in vigrah gati for 3 samay to take
birth , then in this period he does not acquire any Nokarma particles to
replenish his body since there is no body. Hence in this period he is called
Anahaarak. If he requires only 1 samay then he is Anahaarak for 1 samay period.
However if he went with Rijugati then he has not spent any time in vigrah gati
and he starts acquiring Nokarma particles form the next moment of birth.
Therefore he continued to be Ahaarak without any break. It can happen that a
Jiva may take birth from one gati to next without being in vigrah gati for a
considerable period of time. In such a case the jiva was ahaarak for that long
without break. The maximum period for Jiva to remain Ahaarak without break is
equal to innumerable Kalpa kal . One Kalpa kal is period of one cycle of
Utsarpini and Avasarpini kal which is equal to 20 kodakodi sagar. Therefore a
Jiva may remain Ahaarak without being Anahaark for innumerable kodakodi sagar
i.e. he may continue to take births one after another and travel in Riju gati ,
for that long a period without break. After that period he would definitely take birth being
ahaarak which means he would definitely spend at least one samay in vigrah gati.
Besides Vigrah gati , there are two
more conditions wherein a Jiva is Anahaarak. One is during the life period
in 14th gunasthana of Ayoga Kevali. Since all yoga activity has
stopped, his body does not require any nokarma particles . Nor does he have
activities of mind or speech. Therefore he is Anahaarak for the antarmuhurta
period of Ayoga kevali state.
Another condition is during Kevali Samudghat in 13 th Gunasthana of
Sayoga Kevali. At the end of life period of Sayoga kevali he enters into
Samudghata state to equalize the balance period of ayu karma with other Nam and
gotra karmas. This is achieved by expanding the jiva body equal to entire
lokakash. This process is carried out in total 7 samay wherein the body expands
in steps. 1 Dand – body fills North South column. 2. Kapat- body fills north
south – east west without any thickness. 3- Pratar- The body fills entire
cubical state of Lokakash excluding the Vatavalay region. 4. Loka Puran- the
body expands covering the entire lokakash. 5. Pratar- reverse process of
reducing to cubical state. 6. Kapat- reverse process of filling like the door
without thickness. 7. Dand- reverse process of filling North south column. Next moment Kevali is back to his original
form. Out of these the Pratar-Lokapuran-Pratar are states with Karmana Kayayoga wherein the
Kevali is Anahaarak for a period of 3 samay.
Therefore any Jiva is Anahaarak for a minimum period of 1 samay to
maximum period of 3 samay. However if we examine in respect of all the jivas
then we find that someone or other is always Anahaarak without any break.
Similarly someone is ahaarak continuously and in respect of one jiva the
maximum period can be innumerable kalpa kal.
In respect of Gunasthana, the ahaarak jivas will belong to all gunasthana
from 1 to 13. On the other hand the Jiva will be Anahaarak in 1, 2, 4, 13 , 14
gunasthana only. This is so because these are the only gunasthanas in vigrah
gati.
Conclusion
With this we come to the end of 14 marganas which form the base for the
knowledge of Jain Scriptures. These 14 marganas help in identifying Jivas of
various categories with respect to which further details can be described. For
example area occupied by each type of Jiva may be described, or the period of
remaining in that particular margana may be described with details of minimum
or maximum period. Overall this leads to very structured mechanism for
detailing the scriptures.The entire Dhavla, Jayadhavla and Mahabandh scriptures use these Marganas extensively. An attempt is made to explain these in English here. Since most of the hindi words do not have any
equivalents in English hence they are retained as it is since in future it
would be easier to speak in that terminology only. I hope the readers would
find it useful. If there are any mistakes , readers may kindly bring them to my
attention to rectify it. For further reading on the subject “ Samyak Gyan
Chandrika” by Pandit Todarmalji or Dhavla Vol I &II are recommended.
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