Is there anything similar to black holes in scriptures?

Based on the provided context, drinking black coffee is not explicitly mentioned as a sin. The sources focus on Jain dietary restrictions regarding four "Maha Vigais" (liquor, meat, honey, and butter), which are considered harmful because they contain numerous living germs and involve violence [1]. The texts also discuss the importance of taking vows (Pachchakhan) to abstain from non-eatable foods, as even subtle desires for them can lead to sin [2]. Additionally, there are guidelines for monks to avoid delicious, nourishing, and rich foods to maintain celibacy and equanimity [4][5]. In general, black coffee is not listed among the prohibited items in the provided Jain texts. However, Jain principles emphasize non-violence (ahimsa) and avoiding foods that may contain living organisms or cause harm. Since coffee is a plant-based product and does not involve killing animals, it is generally not considered a sin in Jainism. That said, some strict Jain practitioners may avoid stimulants like caffeine as part of a broader ascetic practice, but this is not a universal rule. The key concern in Jainism is the intent and the vow taken, rather than the specific food item itself [2].

The most famous Jain scriptures are the **Agam Sutras** (also called Jain Agam or Siddhanta), which are the canonical texts compiled from the oral teachings of Bhagwan Mahavira by his immediate disciples, the Ganadhars [1][3]. These were originally passed down orally for about a thousand years before being recorded on leafy papers (Tadpatris) around 980 years after Mahavira's nirvana, with a major written redaction led by Devardhi-gani Kshamashraman at the Vallabhi Council (~466 A.D.) [1][4]. The Agam literature is traditionally divided into several categories, including the **12 Ang-agams** (the primary scriptures), **12 Upangas**, **6 Chhed-sutras**, **4 Mool-sutras**, **10 Prakirnas**, and **2 Chulikas** [4]. Key individual scriptures include: - **Acharang Sutra** – the first Ang-agam, describing ascetic conduct and the five great vows [3] - **Sutra-kratang**, **Sthanang**, and **Bhagavati (Vhakhya-prajnapti)** – other major Ang-agams [2] - **Uttaradhyayana Sutra** – Mahavira's last sermon and a Mool-sutra [3] - **Kalpasutra** – a famous text by Bhadrabahuswami [3] - **Tattvarth Sutra** – a key philosophical text beginning with "Samyag darsana jnana chartrani mokshamargh" [3] Notably, the **12th Ang-agam (Drashtivad)** and the **14 Purvas** are extinct in both major sects, while the Digambar tradition lost all 12 Ang-agams and relies on substitute literature such as works by Acharya Kundakunda (e.g., **Samaysar**, **Niyamsar**, **Panchastikaya**, **Pravachansar**) [2][3].

Based on the provided scriptures, the supernatural powers described for omniscients (those who have attained kevalajñāna) are vast and multifaceted. The core power is omniscience itself—infinite, indestructible, perfect knowledge that knows all substances of the three worlds and the three times directly and simultaneously, without relying on sensory knowledge [1]. This omniscience is one of the four infinitudes (ananta catuṣṭaya) of the soul, which also include infinite perception, infinite bliss, and infinite energy [2][5]. Beyond the fundamental power of omniscience, the scriptures describe a range of miraculous accomplishments (rddhi) and attributes. For example, the Ganadhara (chief disciple) is said to possess eight miraculous accomplishments, including the power of bodily transformations (vikriyārddhi), the power to move in air, water, and fire (kriyārddhi), and the power to feed innumerable beings with limited food (kṣetrarddhi) [1]. The Arhat (omniscient being) is also described as having thirty-four miraculous happenings (atiśaya) and eight splendours (prātihārya), which include a divine voice without lip movement (divya dhvani), a halo of unmatched luminance (bhāmandal), and a shower of fragrant flowers (puṣpa-varṣā) [2][5]. Additionally, other beings with special powers (labdhi) are described as having abilities such as turning their bodily fluids into fragrant medicine (Sarvaushadhi labdhi), giving every part of the body the capacity to hear (Sambhinnashroto labdhi), and various extraordinary memory powers like the capacity to elaborate the meaning of an aphorism into a vast canon (Beej buddhi) [4].

One notable contradiction found in Jain scriptures concerns the omniscient being (Kevali): the canonical literature states that "when an omniscient sees, he cannot know and when he knows, he cannot see" — implying that seeing (darśana) and knowing (jñāna) cannot occur simultaneously [1]. However, the philosopher Siddhasena Divākara in the *Sanmati-tarka* logically proves that one and the same cognitive function (upayoga) is responsible for both jñāna and darśana, meaning they must occur together, not in succession [1]. He resolves this by arguing that the doctrine of succession (Kramavāda) found in the scriptures is not the real Jaina doctrine but rather an incidental description of another creed's view that was included, disproved, and discarded [1]. Another apparent contradiction involves the rules of conduct: the scriptural prohibition of "not killing any life" applies to one who has conquered anger, while the injunction to perform a *Sena yajña* (war-sacrifice) for slaying enemies applies to the worldly person who still has anger [4]. Similarly, a monk is forbidden from taking even one-sensed life, whereas a layperson is only forbidden from taking life of organisms with two or more senses [4]. These are reconciled by interpreting the statements according to the viewpoint (naya) from which they are made — a core Jaina hermeneutical principle [4].

The provided context does not mention "twenty-three kinds of varganas" in Shvetambar scriptures. The sources discuss various numerical lists from Jain texts, such as twenty-three chapters of Sutrakritanga, twenty-four types of deities, and twenty-seven virtues of a monk, but none of them reference "varganas" (a term typically used in Jain karma theory to describe groups or classes of karmic matter). This specific topic isn't covered in the knowledge base, so here's a general answer: In Jain scriptures, the concept of "varganas" (groups of karmic particles) is primarily discussed in the context of karma theory, particularly in texts like the Karma Granthas and the Shatkhandagama. The number of varganas can vary depending on the classification system used—some texts mention 23, 24, or 148 varganas for different types of karmic matter. However, without specific reference to a Shvetambar scripture in the provided context, I cannot confirm whether exactly twenty-three varganas are mentioned in Shvetambar scriptures.

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].