Chapter-57 - Margna (Soul's Quest)

1. What is 'Margna'?

'Margna', i.e. quest, 'Gaveshna,' (i.e. investigation) and 'Anveshan', i.e. research, all these three words are synonym. In which or through which living beings are searched or investigated, is 'Margna'.

2. How many 'Margnas' are there?

'Margna' are fourteen - "Gati Margna' (condition of existence, i.e. investigation of livings in different body-forms), 'Indriya Margna' (Sense), 'Kaya Margna' (body), 'Yoga Margna' (Vibratory activity), 'Ved Margna' (Gender or sex inclination), 'Kasaya Margna' (Passion), 'Samyama Margna' (Restraint or abstinence), 'Darsana Margna' (conation), 'Lesya Margna' (Passion-stained soul's activity), 'Bhavyatva Margna' (Capacity of attaining liberation from Karmic bondage), 'Samyaktva Margna' (Right belief), 'Samjni Margna' (Rationality or consciousness) and 'Aharak Margna' (Assimilation of matter ,i.e. intake of matter particles).

3. What is 'Gati Margna'? how many kinds are there of it and which of the Gunasthanas exist in it ?

Due to rise of which Karma Jeeva gets hell, Tiryancha, human beings and celestial being body-form, is called Gati and having acquaintance of Jeevas with regard to body-form (life-course), is Gati Margna. There are four kinds of Gati Margna -

1. Hellish body-form - Due to arising the motive/ cause of which Karma, the soul immerses in the hellish disposition, is called hellish body-form. There are one to four Gunasthana in the hellish life-course.
2. Tiryancha Gati - Due to arising the motive of which Karma soul immerses in the animal disposition, is called Tiryancha life-course. There are 1 to 5 Gunasthana in the Tiryancha life-course.
3. Human body-form - Due to arising the motive of which Karma the soul immerses in the human disposition, is called human life-course. There are 1 to 14 Gunasthanas in the human life-course.
4. Celestial life-course - Due to arising the motive of which Karma the soul immerses in the celestial disposition, is called celestial life-course. There are 1 to 4 Gunasthanas in the celestial life-course. (Sarvartha Siddhi, 8/11/755)

4. What is 'Sense-Margna', how many kinds are there of it and which of the Gunasthanas are there in it ?

Due to rise of one sense ,etc. Jatinam Karma which one-sense ,etc. state occurs of the Jeeva, is called sense and to have/get acquaintance of Jeevas with regard to senses, is called sense Margna. There are five kinds of the sense-Margna - one-sensed, two-sensed, threesensed, four-sensed, five-sensed. There is only first Gunasthana from one-sensed to four sensed being and from first to 14th Gunasthana in the five-sensed beings. (S.S., 8/11/755)

5. What is 'Kaya (body) Margna', how many kinds are there of it and which of the Gunasthanas are there in it?

The mass of particles matter particles accumulated by the tendency of the soul, is called body (Kaya) and to have acquaintance of Jeeva with regard to body, is Kaya Margna. The Kaya Margna is of six kinds-earth-bodied, water-bodied, fire-bodied, air-bodied, vegetable-bodied and mobile beings (two to five-sensed beings ) immobile beings have only first Gunasthan and 1 to 14 Gunasthanas are found in mobile beings. (Shri Dhavla, Book,1/139)

6. What is 'Yoga Margna' (vibratory activities), how many kinds are there of it and which of the Gunasthanas are there in it ?

By the instrumentality of the tendency of mind, speech and body of the Jeeva, which special type of vibration goes on happening in the soul-points, is called Yoga and to have acquaintance of the Jeeva with regard to Yoga, is called Yoga Margna. Yoga Margna is of 15 kinds - (Sarvartha Siddhi, 6/1/610)

7. What is the nature of the four kinds each of 'Vachan Yoga' and 'Mano Yoga'?

The four types of tendency of speech or mind of the Jeeva, viz. true & false, mixed and neither true nor false for speaking or thinking about the matter, are respectively called Satya Vachan Yoga, Satya Mano Yoga, etc.

The tendency of mind occurring about truth, is truth, for example - This is water. The tendency of mind occurring about falsity, is untrue or false, for example telling mirage as water. The matter of both the tendencies (true & false), is called Ubhaya for example telling the Kamandalu as large water-jar. As the Kamandalu is used like a water-jar, hence it is in some respect true and is not of the shape of large water jar, hence it is in some respect false. And which is not the object of true & false such matter is called Anubhaya. For example - The general appearance / inkling, that "there is some thing. Here there can be no decision of truth or falsity, hence it is "Anubhaya" for example - Shravakas request Guruvara Acharya Shri Vidyasagar ji Maharaj to be kind enough to come in their city. His answer will be 'Look'. This is Anubhaya Vachan Yoga, neither true nor false.

1. Karman Kayayoga - When this Jeeva proceeds in the transmigratory motion (Vigrah gati) after death, at that time which vibration occurs in the soul points due to Karman body, is called Karman Kaya Yoga. Besides transmigratory motion, the Karman Kaya Yoga also takes place in Pratar and Lokpooran Samudghat of the omniscient - (Pratar Samudghat=Emanation of the soul-points of the omniscient which expand in the whole universe leaving the atmospheric air - layers. Lokpooran Samudghat= Emanation of the soul-points of the omniscient which completely pervade the whole universe up to atmospheric air-layers)
2. Audarika Mishra Kaya Yoga - The Audarika Mishra Kaya Yoga remains in existence at the first instant of the generation of the gross body till the Jeeva completes his bodycompletion ,i.e. till the time the Jeeva is in the process of completing his Sharir Paryapti. Here that Jeeva assumes intake of Audarika molecules mixed with aggregate of Karmic matter-particles, that is called Audarika Mishra Kaya Yoga.
3. Audarika Kaya Yoga - The gross-body of human and Triyanchas beings, is called Audarika Kaya and vibration occurs due to that gross body is called Audarika Kaya Yoga.
4. Vaikriyak Mishra Kaya Yoga - The Vaikriyaka Mishra Kaya Yoga remains in existence from the first instant of generation of the transformable body till the Jeeva completes his body-completion (Sharir Paryapti), i.e. till the time the Jeeva is in the process of completing his Sharir Paryapti. During this period that Jeeva assumes intake of transformable molecules mixed with aggregate of Karmic matter-particles, is called Vaikriyaka Mishra Kaya Yoga
5. Vaikriyaka Kaya Yoga - The transformable body of the deities and infernal beings is called Vaikriyaka body and the vibration taking place due to that Vaikriyaka body ,is called Vaikriyaka Kaya Yoga.
6. Aharak Mishra Kaya Yoga - The Aharak Mishra Kaya Yoga remains in existence from the first instant of generation of the assimilating body (Aharak Shrir) till the Jeeva completes his body-completion (Sharir Paryapti),i.e. till the time the Jeeva is in the process of completing his specific Sharir Paryapti (Aaharak body) and the vibration taking place due to that Aharak Mishra Body, is called Aharak Mishra Kaya Yoga. During this period that Jeeva assumes intake of gross body( Audarika) molecules mixed with aggregate of Aaharak molecules of matter-particles.
7. Aharak Kaya Yoga - One white coloured effigy of one hands height emanates from the forehead of the Muni placed in the sixth Gunasthana due to his inquisitiveness for knowing some subtle forms of the reality (Sukshma Tattva). It proceeds directly to the place where the omniscient or great Muni well-versed in entire scriptural knowledge, i.e. Shrut Kevali are seated and after getting solution of his inquisitiveness by the omniscient comes back, it is called Aharak Kaya and the vibration taking place due to that Aharak body, is called Aharak Kaya Yoga. (Jeeva Kand, Gatha 230-241)

8. What is 'Veda Margna', how many kinds are there of it and how many Gunasthanas are there in it ?

"Vedayat iti Vedah" which is felt, experienced, is called Veda (gender) and to have acquaintance of Jeeva with regard to gender (Veda), is called Veda Margna. Basically the Veda is of three types - male, female and androgynous (inclination of both male & female gender). There are 1 to 9 Gunasthana in Veda. With regard to gender formation (Dravya Veda) and psychic libido (Bhava Veda) all the three genders are of two types each. Due to rise of gender-quasi passion, the inclination in males for female the inclination in female for males and the desire in the eunuchs for both sexes, is called Bhava Veda (psychic libido) and due to rise of physique making Karma, the formation of external marks / signs of female, male and eunuch, is called Dravya Veda. The male gender is like the fire of gross straw, the female gender like the fire of dung-cake and that of the androgynous like the fire of brickkiln. (Jeeva Kand, Gatha 273-276)

Specific mention :- The dissimilarity is also found between Dravyaveda & Bhavaveda in the human & Tiryanchas beings of Karmam Bhumi, for example - some one is male gender he can be of any of the three vedas by psychic disposition, similarily same can happen with female and androgynous gender but there is similarity of Vedas in the celestial and infernal beings and human and Tiryancha beings of Bhog Bhumi ,i.e. which is the Dyravya Veda the same will be Bhava Veda. The Dravya Veda and Bhava Veda of one-sensed to four-sensed remain only androgynous gender (Raj vartika, 2/22/5). The female and androgynous by Dravya can have from 1st to five Gunasthanas and male by Dravya Veda can have all the 14 Gunasthanas.

9. What is passion (Kashaya), how many kinds are there of it and how many Gunasthanas are there in it?

That which destroys the right belief, etc. virtues of the soul, is calledKashaya (passion) It is of 25 types -

1-4 Infinite binding, (i.e. which leads to endless mundane existence) anger, pride, deceit, greed which destroys the virtues of right faith and conduct of the soul from 1 to 2 Gunasthana. (Jeeva Kand, gatha, 283)

5-8 Apratyakhyanvarana anger, pride, deceit, greed passion which destroys the partial conduct of the Jeeva from 1st to 4 Gunasthanas.

9-12 Pratyakhyanvarana anger, pride, deceit, greed passion which destroys the entire restraintful conduct of the Jeeva from 1st to 5 Gunasthana.

13-16 Samjvalana anger, pride, deceit, greed passion which destroys the Yatakhyata Samyama, i.e. revelation of absolute conduct / perfect conduct, from 1to 9 Gunasthana in Samjvalan anger, pride, deceit and 1 to 10 Gunasthana in Samjvalana greed.

Nokasaya - 'No' i.e. 'Ishat' (some what) - Which causes to feel passion, is Nokasaya.

17. Hasya : Laughing - due to rise of which one moves to laughter, from 1 to 8 Gunasthana.

18. Rati : Sensual pleasure - due to rise of which one has love for region ,etc., from 1 to 8 Gunasthana.

19. Arati : Disliking - due to rise of which one hates region ,etc. from 1 to 8 Gunasthana.

20. Shoka : Sorrow - due to rise of which there is separation generated affliction, from 1 to 8 Gunasthana.

21. Bhaya : Fear - due to rise of which one is frightened, from 1 to 8 Gunasthan.

22. Jugupsa : Aversion / disgust - due to rise of which one feels disgusted, from 1 to 8 Gunasthana.

23. Istriveda : Female gender - due to rise of which one feels feminine like disposition, from 1 to 9 Gunasthana.

24. Purushaveda : Male gender - due to rise of which one feels male like dispositions, from 1 to 9 Gunasthana.

25. Androgynous veda - due to rise of which one feels eunuch like disposition, from 1 to 9 Gunasthana.

Specific mention - Where there is presence of Anantanubandhi passion there, as a rule, the Apratyakhyanavaran, Pratyakhyanavaran and Samjvalana passion will also remain there necessarily, similarly where there is presence of Apratyakhyanavaran passion there the Pratyakhyanavaran and Samjvalana passions will also remain there necessarily and where there is presence of Pratyakhyanavaran passion alone, there only Samjvalana passion will be present, where there is laughter passion, there the Rati passion (sensual pleasure) will also be present, similarly where is sorrow passion, there the Disliking passion will also be present. One can have any one of the fear and disgust passion or both or can be free from both the passions.

10. What is 'Jñãna Margna' of how many kinds it is and which of the Gunasthanas are there in it?

Which knows, grasps, is Gyãna and to have acquaintance of Jeevas through Gyana (knowledge), is Gyāna Margna It is of eight types -

1. Kumati Gyāna (false knowledge) - The knowledge without right faith, is kumati Jñãna.
2. Kushrut Gyna (false scriptural knowledge) - The scriptural knowledge without right faith, is Kushrut Jñana.
3. Kuavadhi Gyāna (false clairvoyance) - The false extra-sensory knowledge such as clairvoyance without right faith, is Kuavadhi Gyāna.
4. Mati Gyãna (sensory knowledge) - The knowledge which is attained by five senses and the mind, is called Mati Gyãna.
5. Shruta Gyāna (the specific knowledge of the matter) - Specific knowledge of the matter which is primarily known by sensory knowledge, is called Shruta Gyãna, for example - pronouncing Jeeva Asti then 'Jeeva Asti' words are grasped by Mati Jñāna through the sensory knowledge of ears. By this word it is known, that there is existence of the matter namely Jeeva, such knowledge, is Shruta Jñāna. It is alphabetical-scriptural knowledge. Which does not originate from the alphabet, is called non-alphabetical-scriptural knowledge, for example - to know cold wind by the touch of cold wind, is Mati Gyãna and knowing by that knowledge that this wind is harmful for one who is of wind-human nature knowing thus, is Shruta Jñāna. (Jeeva Kand, Jeeva Prabodhni, 315)
6. Avadhi Gyana (Extra-sensory knowledge, such as clairvoyance) - The apparent knowledge of knowing matters and events having shape or figure with limitations of substance, region time & disposition without taking help of senses and mind, is Avadhi Gyãna.
7. Manah Paryaya Gyāna (Telepathy or knowledge of other's thought-form) - The apparent knowledge of knowing matters having shape or figure existed in others mind without the help of senses and mind, is called Manah Paryaya Jñāna. The destruction-cum-suppression of Karmas (Kshyopsama) of Manah Paryaya Jñãna remains from 6th to 12th Gunasthana but it is used in the sixth and seventh Gunasthana and with it there is nonexistence of first Upsama right faith, Aharaka Kaya Yoga, Aharaka Mishra Kaya Yoga, Parihar Vishuddhi Samjyama, (i.e. pure conduct devoid of violence), the female and androgynous genders. (Raj Vartika, 1/9/14)
8. Kevala Gyāna (Omniscience) - The knowledge which knows clearly all the infinite modes of all the substances of all the three world (past, present and future times) simultaneously, is called Kevala Jñāna (Omniscience). (Pravachansar, gatha, 47)

11. What is 'Samyama Margna' of how many kinds it is, and how many Gunasthanas are there in it ?

To renounce inauspicious tendency with respect to living beings and senses, is Samyama (restraint) and to have acquaintance of Jeeva with regard to restraint, is Samyama Margna. It is of seven kinds -

1. Asamyama (non-restraint) - Where there is not the least restraint or restraint-cum-nonrestraint, is called Asamyama.
2. Samyamasamyama (restraint - non-restraint) - Partial renunciation of all the five sins with right belief, is called Samyamasamyama.
3. Samayika Charitra (equanimity restraint) - To give up all sinsful/violent activities of mind, speech and body for all the times, is called Samayika Charitra (right conduct). (Shri Dhavla, 1/123/371)
4. Chhedopsthapna Charitra (reestablishing-restraint) - When faults are imputed to the vows due to carelessness then to reestablish oneself again in the vows after removing the faults well, is called Chhedosthapna Charitra. (Raj Vartika, 9/18/6,7)
5. Parihar Vishuddhi Samyama (violence restraining restraint) - Abstinence from killing living beings, is called Parihar and in which restraint this purity exists, is called Parihar Vishuddhi Samyama. No living being is killed by the body of this adept. The Muni holders of this restraint-conduct move daily 2 Kosa (6 k.m.) except at dawn, noon & dusk, and also do not move at night. The Aharak Kaya Yoga, Aharaka Mishra, androgynous and female genders, knowledge of others thought-form such as telepathy Manahparyaya Jñāna) and Upsama right faith do not co-exist with the Parihar Vishuddhi restraint. Specific mention :- The Parihar Vishuddhi restraint manifests in some great ascetic who after experiencing sensual enjoyments in the home up to the age of 30 years gets initiated at the close proximity of the Teerthankara and study the Pratyakhyan Purva for Varsha Prathakhyatva i.e. 3 to 9 years. (Raj Vartika, 9/18/9)
6. Sukshmasampraya Samyama (restraint with slight greed passion) - The restraint in which there is still presence of most subtle greed passion, is called Sukshmasampraya Samyama. (R.V., 9/18/9)
7. Yathakhyata Samyama (passionless perfect restraint) - Where there is availability of well-existed self-nature due to suppression or destruction of the entire deluding Karma, is called Yathakhyata Samyama. (Raj Vartika, 9/18/11).

12. What is 'Darshana Margna', of how many kinds it is, and how many Gunasthanas are there in it ?

"विषय विषयि सन्निपाते सति दर्शनं भवति" on happening conjunction of knowledge (subject-matter) and knowledgeable (the knower) which general appearance takes place before the actual knowledge, is called Darshan or perception. In simple words the general inkling of matter / objects, is called perception and to have acquaintance of Jeeva with regard to perception, is Darshan Margna, It is of four kinds - (S.S., 1/15/190)

1. Chakshu Darshana - (ocular perception) - The general inkling of the matter before acquiring the knowledge through the sense organ of seeing (eye), is called Chakshu Darshana.
2. Achakshu Darshana - (non-ocular perception) - The general inkling of the matter before acquring the knowledge through other senses and mind without the sense organ of eye, is Achakshu Darshana.
3. Avadhi Darshana - (perception through the faculty of clairvoyance) - The general inkling before clairvoyance, is Avadhi Darshana.
4. Keval Darshana - The general inkling happening with omniscience, is Keval Darshana.

13. What is 'Leshya Margna', of how many kind it is, and how many Gunasthanas are there in it?

"लिम्पतीति लेश्या" which smears, is called Leshya i.e. passion-stained soul's activity i.e. which sullies the soul with Karmas, is called Leshya and to have acquaintance of Jeeva with regard to Leshya, is Leshya Margna. It is of six types -

1. Black Leshya - The characteristic of the Jeeva of black Leshya are intense anger, not abandoning enmity, whose nature is of fighting, is devoid of religion and compassion and is of wicked nature ,etc. All the afore-said characteristics are of the Jeeva of Black Leshya.
2. Blue Leshya - Lazy, slow-witted, covetous of women, fraudulent, timid, ever proudy ,etc. all these are characteristics of the blue Leshya.
3. Kapot (Grey) Leshya - The characteristic of the Jeeva of the Grey Leshya are remaining bereaved (over-whelmed with grief), ever angery, slanderer, praising self, expert in war/ struggle ,etc.
4. Yellow Leshya - Well awakened / enlightened, compassionate, judicious about works worth doing or not worth doing, equanimous between profit & loss ,etc. are characteristics of yellow Leshya.
5. Padma Leshya (Pink Leshya) - The characteristics of the Jeeva of the pink Leshya are, compassionate, of renouncing temparament, gracious / ritually pure, engrossed in worship of saints, forbearing even the person who has inflicted great offence or harm ,etc on him.
6. White (pure) Leshya - The characteristics of the Jeeva of the Shukla Leshya are, who over-looks even the faults of enemies, who is free from attachment and aversion and affection towards others ,etc.

14. What is 'Bhavya Margna', of how many kind it is, and how many Gunasthanas are there in it?

To have acquaintance of Jeevas through Bhavya (worthy of attaining salvation) and Abhavya (who would never attain salvation), is Bhavyatva Margna. It is of two kinds -

1. Bhavya - Who has capability/ ability of manifesting the disposition of right faith, right knowledge and right conduct, is Bhavya.
2. Abhavya - Who has no ability of manifesting the disposition of right faith, right knowledge and right conduct, is Abhavya.

सद्दहदि य पत्तेदि य रोचेदि य तह पुणो ये फासेदि ।

धम्मं भोगणिमित्तं ण दु सो कम्मक्खयणिमित्तं ।।

The Abhavya Jeeva shows superficial faith in the religion only for sensual enjoyments, has interest in that and remain again and again attached to that, but does it only for sensual enjoyments, not for destruction of Karma. Acharya Shri Kund Kund Swami has described Jeevas of such transformation as Abhavya in Samaysar gatha, 293.

15. What is 'Samyaktva Margna', of how many kind it is, and how many Gunasthanas are there in it ?

The pure transformation (feeling) of the soul on manifestation of real faith in the seven realities and in right deity, scripture and Guru, is called Samyaktva Margna and to have acquaintance of Jeevas with regard to Samyaktva, is called Samyaktva Margna. It is of six types-

(1) Mithyatva (Wrong faith) - The non-faith form of transformation towards reality due to rise of wrong-faith-nature, is called Mithyatva.

(2) Sasadan - The feelings / thought activities which occur between falling from Upsama Samyaktva and non-rise of the nature/configuration of wrong belief due to rise any one of the infinite - binding passion during the time of right faith manifested on suppression of Karmic natures (Upsama Samyaktva), when the minimum one instant and maximum six Avali, is left over that state is called Sasadan Samyaktva.

(3) Samyag Mithyatva - In which the right and wrong i.e. mixed faith, is found, is called Samyag Mithyatva or Mishra Samyaktva.

(4)(A) First Upsame right belief' manifested by suppression of Karmas - The right belief which is manifested due to suppression of seven Karmic natures, viz. - Mithyatva (false belief), Samyaga Mithyatva Prakriti (right-cum-wrong Karmic nature related to faith)and Samyak Prakriti (i.e. Karmic nature causing slackness in right faith) of right faith deluding Karma and infinite - binding anger, pride, deceit and greed, is called Prathopsam Samyaktva.

Specific Mention :- The death does not occur with Prathamopsam Samyaktva as well as binding of age.

(B) Second Upsame right belief manifested by suppression of Karmas (Dwitiyopsama Samyaktva) - The Upsama Samyaktva which is manifested after Kshayopsama Samyaktva (partial annihilation and partial suppression of Karmas), is called Dwitiyopsama Samyaktva. It also happens due to suppression of afore-said seven Karmic natures. If the Muni of seventh Gunasthana ascends the Upsama ladder then the pure irrevocable right belief (Kshayika Samyaktva) or second Upsama right belief necessarily happens.

* 1.(The false believer ab-initio suppresses five Karmic nature and the wrong believer degraded from the right-faith suppresses 5, 6 or 7 Karmic natures.)

Specific Mention :- According to the other Acharya the second Upsama right belief is attained by Kshayopsama right believer of the fourth to the seventh Gunasthana. (shri Dhavla, 1/27/211; Kartikeyanupreksha, Commentary 484, Moolachar, 205 Commentary).

(5) Kshayopsama (Vedaka) - The right belief which is manifested due to destruction of infinite binding anger, pride, deceit, greed, Mithyatva, i.e. the Karmic nature of false belief, Samyaga Mithyatva ,i.e. right-cum-wrong faith, these six Karmic natures without their fruition and rise of Samyak Prakriti (nature that causes slackness in right faith), is called Kshayopsama right belief.

(6) Kshayika Samyaktva - The right belief which happens due to destruction of above seven Karmic natures, is called Kshayika Samyaktva.

16. What is 'Samjñi Margna', how many kinds are there in it and how many Gunasthanas are there in it ?

To have acquaintance of Jeevas through rational (Samjñi) or irrational (Asamjñi) being, is Samjñi Margna. It is of two types -

(1) Samjñi - The Jeevas who grasps education, preaching and modulation in voice, are called Sangyi.

(2) Asamjñi - The Jeevas who do not grasp education, preaching and modulation in voice, are called Asangyi.

17. Whether the omniscient is Samjñi or Asamjñi?

The Omniscient is free from both. The Kevali Lord (omniscient) is not Samjni because being free from knowledge-obscuring and perception-obscuring Karmas, the omniscient does not grasp external matters with the support of the mind, hence omniscient can not be called Samjñi. The omniscient is also not Asamjñi because who has made all the matterssubstances visible before his eyes, hence the inconsistency comes in regarding him Asamjñi. The omniscient is Anubhaya ,i.e. neither Samjñi nor Asamjñi. He is neither Samjñi because he does not have psychical mind nor he is Asamjni because he is not imprudent. Although the Sayoga Kevali (omniscient with vibrations) has Physical mind but not the psychical mind.

18. What is 'Ahaarak Margna', how many kinds are there of it and how many Gunasthanas are there in it?

To have acquaintance of Jeevas through Ahaaraka and Anaaharaka, is Ahaaraka Margna. It is of two kinds -

(1) Ahaaraka (Assimilative) - Who consumes intake of aggregate of matter molecules suitable for three types of bodies and six completions (Paryapti), is called Ahaaraka.

(2) Anaaharaka - Who does not consumes intake of aggregate of matter molecules suitable for three types of bodies and six completions (Paryapti), is called Anaaharaka. The Jeeva remains precisely Anaaharaka during transmigratory motion, during Pratar & Lokpooran Samudghat of the 13th Gunasthana and in the fourteenth Gunasthana.

Specific Mention :- Here the word Ahaar denotes only Nokarmahaar i.e. intake of Nokarmic molecules causing formation of gross body excluding Kavlahaar (Morsel food), Lepahaar (intake of air, natural light, etc.), Ojahaar (absorpational / assimalative intake of body lusture ,etc.), Mansikahaar (mental food), Karmahaar (Karma intake).