difference between riddhi and siddhi

In Jain philosophy, **asamkhya** (asankhyāta) and **ananta** are two distinct categories used to classify the number of pradeśas (indivisible constituent-units) that make up the six fundamental substances (dravyas) [1]. **Asamkhya** means "innumerable" or "countless" — a number so vast it cannot be counted, yet it is still finite and less than ananta. **Ananta** means "infinite" or "endless," representing a higher order of magnitude beyond asamkhya [1]. The Tattvārtha Sūtra specifies the number of pradeśas for each substance: dharma and adharma each have asamkhya pradeśas, a single jīva (soul) also has asamkhya pradeśas, while ākāśa (space) has ananta pradeśas [1]. Pudgala (matter) is unique in that its aggregates can have sankhyāta (countable), asamkhya, ananta, or even anantānanta (infinite-infinite) pradeśas, depending on the particular aggregate [1][3]. The key distinction is that asamkhya is a finite but uncountable number, whereas ananta is truly infinite — with anantānanta representing an even higher level of infinity [3].

Based on the Jain monastic rules in the provided context, the principle is clear: food that has been kept past its allowable time should not be consumed, nor should it be given to others. For monks and nuns, food brought in the first period of the day (prahar) must be consumed by the last period; if it remains, it must be respectfully discarded (parat) on a clean, secluded, and lifeless (achitt) spot after proper inspection and cleaning [1]. The same principle applies to laypeople during Paryushan, which is a time to minimize bodily needs and focus on the soul, austerities, and repentance [4][5]. Therefore, regarding your old food from yesterday: you should not consume it. The correct approach, following the spirit of Paryushan, is to respectfully dispose of it rather than eat it or give it to others. This aligns with the principle of avoiding harm and practicing restraint. You can discard it in a clean, secluded place, mindful of not causing harm to living beings, as described in the scriptures [2]. This act of letting go of old food is itself a small austerity that supports the Paryushan goal of shedding karmas and controlling desires [4].

The Visahara Phulinga (also spelled Visahar Fullinga) mantra is a protective Jain hymn associated with Lord Parshvanatha. The core mantra is: **"Namiuna Pāsa Visahara Vasaha Jina Fulinga"** [1][5]. This is an 18-letter mantra considered effective against all types of pain and affliction, and it is implicit in stanza 18 of the Namiun Sutra [5]. There is also a longer version composed by Acharya Shri Mantung Suri that adds symbolic syllables: **"Om Rhim Shreem Arham Namiuna Pāsa Visahara Vasaha Jina Fuling Rhim Namaha"** [1][5]. In this version, "Om" symbolizes the five supreme entities, "Hrim" the three worlds, "Shrim" spiritual wealth, and "Arham" the worshipful one [5]. The mantra is said to pacify evil planetary effects, disease, epidemics, and acute fever when recited or held in the throat (remembered) [1][2][5].

Based on the provided context, the "Visahara Phulinga" mantra is a hymn dedicated to Lord Pārsva Nātha, who is attended by the deity Pārsva Yaksha. The mantra is believed to eliminate disturbances in the universe and destroy the poison of snakes and cobras. Lord Pārsva Nātha is described as an abode of auspiciousness and prosperity. The context states that a person who always remembers this hymn will be rid of misfortunes, fatal diseases, epidemics, and deadly fevers. Even a simple obeisance offered to Lord Pārsva Nātha is said to result in many good things, and because of these prayers, human beings and animals will not suffer from sickness and poverty. Furthermore, upon attaining right faith as preached by him, which is considered more valuable than the most precious heavenly jewels, living beings can easily attain the place of immortality. The hymn concludes with a prayer to the greatly renowned Lord Parśvanātha to bestow the seeds of attaining perfect knowledge in all future births.

Yes, the 63 Shalaka Purushas (outstanding personalities) are not unique to a single time cycle — they appear in **every** Kala-chakra (wheel of time). Each full cycle consists of one Avasarpini (regressive half) and one Utsarpini (progressive half), and the same pattern of 63 great souls is born in each cycle [1]. The 63 are divided into: - **24 Tirthankaras** (spiritual teachers) - **12 Chakravartins** (universal emperors) - **27 Viras/Heroes**, comprising 9 Baldevas, 9 Vasudevas, and 9 Prati-Vasudevas [1] The distribution across the six Aras (epochs) is specific: at least one Tirthankara and one Chakravartin appear in the Sukhama-Dukhama Ara, while the remaining Tirthankaras and Chakravartins are born in the Dukhama-Sukhama Ara. The same sequence repeats in both the regressive and progressive halves of every time cycle [1]. So while the *individuals* differ from cycle to cycle, the *set of 63* recurs in every Kala-chakra.

In Jain philosophy, numbers are classified into three main categories: *sankhyata* (countable), *asamkhya* (uncountable), and *ananta* (infinite). The uncountable (*asamkhya*) and infinite (*ananta*) categories are each further subdivided into nine and eight types respectively, based on specific mathematical operations. **Asamkhya (Uncountable) – 9 types:** 1. *Jaghanya parita-asamkhya* – one more than the highest countable number 2. *Madhyama parita-asamkhya* – between the first and third types 3. *Utkrishtha parita-asamkhya* – one less than the product of the first type multiplied by itself (anyonyabhyasa) 4. *Jaghanya yukta-asamkhya* – one more than the third type 5. *Madhyama yukta-asamkhya* – between the fourth and sixth types 6. *Utkrishtha yukta-asamkhya* – one less than the product of the fourth type multiplied by itself 7. *Jaghanya asamkhyata-asamkhya* – one more than the sixth type 8. *Madhyama asamkhyata-asamkhya* – between the seventh and ninth types 9. *Utkrishtha asamkhyata-asamkhya* – one less than the product of the seventh type multiplied by itself **Ananta (Infinite) – 8 types:** 1. *Jaghanya parita-ananta* – one more than the ninth type of asamkhya 2. *Madhyama parita-ananta* – between the first and third types 3. *Utkrishtha parita-ananta* – one less than the product of the first type multiplied by itself 4. *Jaghanya yukta-ananta* – one more than the third type 5. *Madhyama yukta-ananta* – between the fourth and sixth types 6. *Utkrishtha yukta-ananta* – one less than the product of the fourth type multiplied by itself 7. *Jaghanya anantananta* – one more than the sixth type 8. *Madhyama anantananta* – all numbers beyond the seventh type [1] The key distinction is that *asamkhya* numbers, though vast, can eventually be exhausted by subtracting one at a time, while *ananta* numbers can never be exhausted [3]. Some teachers propose a ninth type of *ananta* (*utkrishtha anantananta*), but this is not supported by the scriptures [1].