No say it specific
The Dashavaikalik Sutra's seventh chapter (Suvakkasuddhi) provides specific rules for ascetics about what not to say. An ascetic should never comment on a householder's business dealings with statements like "this is the best," "this is very costly," "this is unique," "this has no parallel," "this is not for sale," or "this is a dirty thing" [1]. Similarly, they should not praise or criticize trades, such as saying "you did well to buy this cheaply" or "good that you sold this at a profit" — in fact, ascetics have no right to discuss business at all since commerce is completely prohibited for them [1][3].
The sutra also prohibits commenting on mundane activities, such as praising a house construction, the cooking of medicated oil, or the cutting of a forest, nor should they express relief at a rogue's misfortune or death [2]. Ascetics must not give orders to householders like "sit here," "come here," "do this," "go to sleep," or "go away" [3]. They should not make conclusive statements about past, present, or future facts when uncertain or doubtful — only when knowledge is free of doubt may they say "it certainly is like this" [5]. They should also avoid provocative words during wars between gods, humans, or animals, and not wish for weather changes or relief from suffering [3].
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The Jain religion does not directly address makeup or cosmetics in the provided context, but its core principles of non-attachment (Aparigraha), simplicity, and self-restraint offer clear guidance. Jainism emphasizes curbing desires, reducing wants, and limiting consumption to reasonable levels, as outlined in the vow of non-possession [3]. The religion teaches that self-purification (Atma-shuddhi) rather than the acquisition of earthly pleasures is the aim of life, and that happiness (Shreya) is preferred over pleasure (Preya) [1]. Additionally, Jainism's foundational principle of non-violence (Ahimsa) extends to all daily activities, including personal care routines [3]. Since makeup often involves vanity, attachment to physical appearance, and potentially products tested on animals, it would generally be discouraged or minimized in Jain practice. The emphasis on reducing desires and avoiding excessive indulgence in sensual pleasures suggests that makeup, if used at all, should be modest and not become a source of attachment or ego. Jains are encouraged to focus on inner spiritual development rather than external adornment, as the ultimate goal is liberation from the cycle of birth and death through right conduct and detachment from material things [5].
The provided context does not directly address civil duties such as voting or jury duty in the USA. However, Jainism's core ethical principles offer clear guidance for civic participation. The primary precept, applicable to "king and commoner alike," is to "do your duty and do it in as humane a spirit as you can" [1]. This suggests that participating in civic duties like voting and jury service is a responsibility to be fulfilled with compassion and integrity. Jainism emphasizes non-violence (Ahimsa), non-absolutism (Anekantavada), and non-possessiveness (Aparigraha) [5]. These principles would inform how a Jain approaches these duties. Voting would be an exercise in supporting leaders and policies that minimize harm to all living beings and promote the welfare of the community, reflecting the Jain obligation to contribute to the public good [1][2]. Jury duty would be approached with a commitment to fairness and truth, respecting the multiple perspectives involved in a case (Anekantavada) and avoiding any action that could cause harm through a biased or unjust verdict. In general, Jains are encouraged to be responsible and ethical citizens, and fulfilling civic duties is a way to practice compassion and social responsibility in daily life.
The Brahmacharya vow differs in scope between a monk (sādhu) and a layperson (śrāvaka/śrāvikā): **For a monk (Brahmacharya Mahāvrata):** - Complete renunciation of all sensuous pleasure activities of any sort — abstinence from enjoying sensuality, causing others to do it, or consenting to it [1] - After taking this vow, one must confess, blame, repent, and exempt himself of sins committed in the three modes of mind, speech, and body [1] - It is described as the basis of all five great vows; if it is broken, all other vows are broken, and it is considered the most difficult vow to master, like the Svayambhuraman sea [3] - It is practiced with three pure modes (three karaṇas and three yogas) and must be maintained for life, until death [4] **For a śrāvaka (Maithun Virman Anuvrata):** - Abstaining from sexual intercourse with all other women except one's own wife [5] - This is one of the five Anuvratas (minor vows), which are the same five vows as monks' Mahāvratas but observed partially rather than fully — only the magnitude differs [5] - The śrāvaka also observes the nine stipulations of celibacy (Brahmacharya Vada), which include not consuming intoxicants, eating less than one's hunger, and avoiding body-focused sensual pleasures [2] In essence, the monk's vow is absolute and total renunciation of all sensual pleasure, while the layperson's vow is limited to fidelity within marriage, with additional protective stipulations.
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.