How to stop anger at boss at work

In Jain philosophy, the duration (Sthiti Bandha) of karma bondage is determined by the intensity of your passions (Kashayas) at the time of the activity, not by the calendar length of the activity itself [1][3][4]. So anger lasting 15 days, 1 month, or 6 months does not directly translate into a specific karma duration. Instead, what matters is how intense that anger was — stronger passions bind karma for longer durations, while milder passions bind for shorter ones [3][4]. The duration can range from a fraction of a second to millions of years, depending on the strength of the passion [1][3]. That said, the maximum duration for Deluding (Mohaniya) Karma — which includes anger — is 70 Kroda-krodi Sägaropam (70 × 10¹⁴ Sägaropam), with a minimum of Antarmuhurta (less than 48 minutes) [1]. A longer period of sustained anger (e.g., 6 months vs. 15 days) would generally indicate more intense and prolonged passion, which would likely bind karma for a longer duration and with greater intensity (Anubhāga Bandha) [1][3]. However, the exact duration is not fixed by the time span of the emotion but by the quality and intensity of the passion at each moment of bondage. The good news is that Sthiti Bandha is not permanent — it can be reduced through spiritual efforts like austerities and repentance [1][3].

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].

The **Vandittu Sutra** (वंदित्तु सूत्र) is the 35th sutra in the Jain Pratikraman ritual, and its name literally means "after bowing/obeisancing" (vandittu = वंदन कर के). It is a comprehensive confession and repentance prayer recited by lay followers (shravaks) to acknowledge and repent for various faults committed while observing the twelve vows of Shravakadharma (the layperson's code of conduct) [1][3]. The sutra covers confession of wrongdoings in several categories, including: - Violations related to right faith, knowledge, conduct, austerity, and energy (the fivefold path) - Faults from external possessiveness (wealth, land) and internal possessiveness (passions) - Wrongdoings from the five sense organs, four passions (kashayas), and attachment/aversion - Violations of the five minor vows (anu-vratas), three merit vows (guna-vratas), and four discipline vows (shiksha-vratas) [1][4] The sutra concludes by emphasizing the importance of pratikramana (repentance), bowing to all 24 Tirthankaras, caityas (temples), and sadhus, and asking forgiveness from all living beings with the famous verse: "Khāmemi savva-jīve, savve jīvā khamantu me" (I forgive all living beings, may all living beings forgive me) [1][3]. The purpose is to purify the soul by confessing faults before the guru with repentance, thereby destroying accumulated karmas [3].