Further, due to rise of Nama-karma, Jiva attains human body, etc. (different) forms of existence and accordingly he is found in that state of existence. There, the different kinds of Trasa (mobile beings), Sthavara (immobile beings) are born. And there the soul holds Jati (class) of one-sensed beings, etc. It should be known that there exists cause and effect relationship between the rise of Jati Nama-karma and Kshayopashama of Mati-Jnanavarana Karma. The soul acquires the Jati (class of embodied form) in accordance with his Kshayopashama.

And the association of bodies takes place; the atoms of body and Pradeshas (spatial units) of the soul get bonded in one form and the soul by getting contracted or expanded becomes equal to the extent of the body. And in Nokarma from of body, the appropriate positions of different limbs and sub-limbs are found proportionately. From this only the touch, taste, etc. material senses (Dravya-Indriyas) are formed and in the heart place a material mind (Dravya-Mana) of the shape of a lotus-flowered into eight petals is found. And in the same body itself particular shape etc., particular colour or complexion, etc. and grossness or subtleness, etc. are produced; thus, the atoms transformed into body form undergo such type of modifications.

Further, respiration and voice are produced; they too are the mass of Pudgalas (atoms) and remain in one bonded form with the body. The Pradeshas of soul are found co-extensive in the Pudgalas also. There, the respiration is (nothing but) the air. As one takes the food and discharges the excreta then only he remains alive; similarly, when one inhales external air and exhales internal air, then only the life exists. Hence, respiration is the cause of life. As bones, flesh, etc. are found in the body, similarly air is also found in the body. And as one does the work by hands, etc., similarly, he does the work by air (respiration). The morsel of food which is put in the mouth is swallowed by air, the excreta, etc. is also discharged by air. Similarly, other things should be known. And the pulse, gastric disease, tormina, etc. are also to be known as the parts of the body in air form.

The voice is sound. As on vibrating the string of guitar, the matter molecules (Skandhas) capable of transforming into speech species get modified into lettered or non-lettered form of sound; similarly, on vibrating the palate, lip, etc. parts (of the mouth), the Pudgal-skandhas (matter-particles) taken in during Bhasha-Paryapti (accomplishment of speech-species) get modified into lettered or non-lettered form of sound.

Further, graceful and awkward movement, etc. in embodied beings occur. Here it should be known that among the two persons chained by a common fetter, if one person wants to move and the other person also moves then movement can take place, but if one of the two remains sitting then movement can not take place and if one out of the two be strong then he might carry away the other person also. Similarly, the soul and the body form of Pudgalas (matter-particles) have one common region occupying form of bondage (eka-kshetravagaha form of bondage). There, if soul desires to make movement and Pudgalas (matter of body) being devoid of the power of movement do not make movement, or if Pudgalas are having power (of making movement) but the soul does not have desire (to move) then movement can not occur. And if among them, the Pudgalas by acquiring power, make movement then along with it the soul, even without having any desire, makes movement. Thus happens the activity of movement, etc. And this Jiva meets with external Nimitta of defamation, etc. In this way, these acts are produced. And due to these external causes in accordance with the rise of Moha, the soul becomes happy and miserable also.

Thus, due to rise of Nama-karma, various types of formations take place of their own; none else is the creator. And the Tirthankara, etc. types (species) of Nama-karma are not found here.