are there different 63 great personalities for all time cycles

Penance (tapas) in Jainism is primarily divided into two types: **external** and **internal** [1][2]. External penance consists of six types: (1) fasting (anaśana), (2) eating less than a full meal (avamaudarya), (3) renouncing delicacies or tastes (rasaparityāga), (4) seeking alms, (5) mortification of the body (kāyakleśa), and (6) lodging and sleeping in a lonely place (viviktasayyāsana) [1][2]. These external penances help the practitioner overcome attachment to the body, cravings for tasty food, and the desire for comfort, but they are meant to support internal penance [1][2]. Internal penance also has six types: (1) expiation or atonement (prāyaścitta), (2) humility or politeness (vinaya), (3) servitude or rendering service (vaiyavṛtya), (4) study or self-study (svādhyāya), (5) meditation (dhyāna), and (6) abandoning affection or "myness" toward the body (vyutsarga) [1][2]. Each internal penance yields a specific benefit: expiation cleanses faults, humility brings modesty, servitude provides service, study leads to knowledge, meditation gives concentration, and vyutsarga brings renunciation of attachment—ultimately leading to salvation [1]. The texts also note that penance must be "right penance" aimed at annihilating karmas and purifying the soul; otherwise, it becomes wrong penance that merely torments the body [1].

Karma can be categorized in several ways depending on the perspective: **By General Characteristics** Karma is divided into four kinds based on its nature and influence [1]: 1. **Prakriti karma**: The process of blocking virtues such as knowledge (*jnana*), perception (*darshan*), and conduct (*chaaritra*) [1]. 2. **Sthiti karma**: The duration of the bonded karmas' influence [1]. 3. **Anubhaava karma**: The potency or strength of the bonded karmas' fruits [1]. 4. **Pradesh karma**: The collective density and number of acquired karma particles [1]. **By Nature of Bondage (Prakriti Bandha)** These are grouped into two major categories based on whether they obscure the soul's true nature [2, 4]: * **Ghäti (Destructive) Karmas**: These subdue the soul's qualities. They include: * **Jnänävaraniya**: Knowledge obscuring [2, 4]. * **Darshanävaraniya**: Perception obscuring [2, 4]. * **Mohaniya**: Deluding karma (divided into *Darshan Mohaniya* and *Charitra Mohaniya*) [4]. * **Antaräya**: Obstructing karma [2, 4]. * **Aghäti (Non-destructive) Karmas**: These affect the physical body, mind, and environment rather than the soul's innate nature [2, 4]. Specific examples include **Āyuş-karma** (life-span) and **Nāma-karma** (body-type/characteristics) [3].

In the current descending time cycle (Avasarpini Kaal), twelve Chakravartis (supreme sovereign emperors) were born in Bharat Varsh of Jambu Dweep. Their names are: 1. Bharat, 2. Sagar, 3. Maghava, 4. Rajashardul Sanat Kumar, 5. Shanti, 6. Kunthu, 7. Ar, 8. Subhum (of the Kourav clan), 9. Maha-Padam, 10. Rajshardul Hari Sen, 11. Jaya, and 12. Narpati Brahmdutt [1]. The Samvayang Sutra also provides the names of their mothers (Sumangla, Yashaswati, Bhadra, Sahadevi, Achira, Shree, Devi, Tara, Jwala, Maira, Vapra, and Chulini) and their twelve consort jewels (Subhadra, Bhadra, Sunanda, Jaya, Vijaya, Krishanshree, Suryashree, Padamshree, Vasundhara, Devi, Lakshami-mati, and Kuru-mati) [1]. In Jain tradition, 12 Chakravartis, along with 24 Tirthankaras, 9 Vasudevas, 9 Prativasudevas, and 9 Balramas, are born in every Avasarpini and Utsarpini time cycle [4].

In Jainism, the 12 vows (vrats) for laypeople (Shravaks/Shravikas) are called Anu-vratas (minor vows), which are a partial renunciation of worldly attachments, unlike the complete renunciation of ascetics (Mahavratas). They are divided into three categories: five Anu-vratas (fundamental vows), three Guna-vratas (supporting vows), and four Shiksha-vratas (disciplinary vows) [3][4]. The five Anu-vratas are: Ahimsa (non-violence), Satya (truthfulness), Achaurya/Asteya (non-stealing), Brahmacharya (celibacy/limited sensual relationships), and Aparigraha (limiting possessions) [3][4]. The three Guna-vratas strengthen the first five: Dig Parimana (limiting travel in all directions), Bhoga-Upabhoga (limiting consumption and enjoyment), and Anartha-danda (avoiding purposeless sinful activities) [3][5]. The four Shiksha-vratas are: Samayika (48 minutes of equanimity and meditation), Desavakasika (stricter geographical limits for a day or more), Paushadha (practicing an ascetic's life for a day), and Atithi Samvibhag (sharing food with the needy or ascetics) [3][5].

In the Swetambar Jain tradition, the **Nine Ang Puja** is performed on nine body parts (Angs) of the Tirthankar idol. For each of the nine places, you recite one line of the **Namaskar Mantra** (Navkar Mantra) as follows: 1. **Right Toe, then Left Toe** – *Namo Arihantanam* 2. **Right Knee, then Left Knee** – *Namo Siddhanam* 3. **Center of Arm, then Left Arm** – *Namo Aayariyanam* 4. **Right Shoulder, then Left Shoulder** – *Namo Uvajjayanam* 5. **Top of Head (center)** – *Namo Loa Savva Sahunam* 6. **Center of Forehead** – *Eso Panch Namukkaro* 7. **Center of Throat** – *Savva Pava Panasano* 8. **Center of Chest** – *Mangala Nam Cha Savve Sim* 9. **Navel** – *Padhamum Hawai Mangalam* Important notes: The right and left sides refer to the **Murti (idol)**, not the person doing the puja. Also, the Right Toe is on the opposite side than the Right Knee, Arm, and Shoulder of the Murti. During the puja, you should cover your mouth and nose with a piece of white cloth [1].

According to Jain cosmology, Tirthankars are born only in **Karmabhoomis**—regions where human beings must work for their livelihood—and specifically within the **Arya-kshetra** (the southern middle sub-continent of Bharat-kshetra, which corresponds to the Indian subcontinent) [2][4]. The universe contains 15 Karmabhoomis: five Bharat Kshetras, five Airavat Kshetras, and five Maha-Videha Kshetras [1][2]. In the Bharat and Airavat regions, human behavior and natural conditions continuously change through time cycles (Utsarpini and Avsarpini), and Tirthankars appear only during the 3rd and 4th eras (Aräs) of each half-cycle [1][2]. Since we are currently in the 5th era of the descending Avsarpini cycle, no Tirthankar exists in our region now [1]. The five Maha-Videha Kshetras are different—conditions there are always conducive, so Tirthankars exist perpetually, with at least 20 (four per region) preaching at present, including Shri Simandhar Swami [1][2]. The 24 Tirthankars of our current Avsarpini cycle were all born in the 3rd and 4th Aräs of Bharat-kshetra (the Indian subcontinent) because that is the only region in this part of the universe where the necessary karmic and environmental conditions align during those specific eras [1]. Additionally, Tirthankars are traditionally born into noble royal families, and the mother sees fourteen auspicious dreams before conception, marking their extraordinary destiny [3].