Soil and stones are ekindriya jivas. So when do they die? Stone that I find on the road is it living or dead?
In Jain philosophy, soil and stones are classified as Prithvikäya (earth-bodied) one-sensed beings (Ekendriya Jivas), meaning they possess only the sense of touch and are considered living as long as they remain connected to their source or root [1][2]. According to the Dashavaikalik Sutra, these one-sensed beings are alive while joined to their original source, but once separated—such as a stone broken from a mountain or sand removed from the earth—they gradually become lifeless [1]. The text elaborates that a cluster of living organisms, like a lump of sand or a rock, remains living until it comes into contact with a "weapon" or fatal thing, which can include mixing with another type of organism (e.g., water mixed with sand), at which point it becomes non-living [1].
Regarding the stone you find on the road: if it has been separated from its original source (like a mountain or the earth), it is considered to have slowly become lifeless or non-living [1]. However, if it were still attached to its source, it would be considered living. This distinction is important in Jain practice, as harming or separating these beings is a form of Himsä (violence), though the degree of violence is lower for one-sensed beings compared to multi-sensed beings [4].
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In Jain philosophy, the earth itself is considered a living being (Prithvikāya), a one-sensed (ekendriya) being with only the sense of touch. This includes seemingly inanimate forms like clay, sand, metal, and coral, which are all considered to have earthly bodies and are thus alive [2][3]. The top few inches of soil are not considered "dead" in this framework; rather, the entire earth body is a living entity, and the individual organisms within it are part of a larger cluster of life [1]. Pebbles and sand are also considered alive as part of the earth-bodied (Prithvikāya) category of one-sensed beings [1][2]. However, a cluster of living organisms, such as a lump of sand, can become non-living when it comes into contact with a "weapon" or other fatal thing. This includes mixing with another type of sand (Swakaya), mixing with water (Parkaya), or a combination of both (Ubhayakaya), which is fatal for the organisms in both [1]. So, while sand on a beach is considered alive, it would become lifeless if mixed with a different type of sand or water, as this contact is fatal to the organisms within it [1].
Based on the provided context, the living beings specifically mentioned in relation to Nandishvar Dveep are divine beings (gods). The sources describe that many Bhavanapati (residential-class gods), Vaimanik (celestial gods), and other divine beings came to Nandishvar island to celebrate an eight-day festival [3]. The context also mentions that the Ratikar Parvats (entertainment mountains) and other structures in Nandishvar Dveep are the homes of gods, including Deva, Asura, Nāga, and Suparṇa [4]. The context does not provide a detailed list of other living beings (such as animals, plants, or humans) residing in Nandishvar Dveep. The descriptions focus primarily on the geography—the seven continents, seven seas, mountains, and lakes—and the divine beings who visit and reside there for celebrations and worship.
The question of why you cannot kill an animal even if it will die anyway is addressed in Jain philosophy through the concept of *himsā* (violence) and its karmic consequences. The key point is that the act of killing itself—regardless of whether the animal is already dying—generates negative karma for the killer, because the animal experiences pain and suffering at the moment of death, and the killer is responsible for inflicting that suffering [1]. Even if the animal's death is inevitable, the violence of killing it causes the being distress, mental anguish, and forces it into a new birth, which is why wise people deliberately avoid such acts [1]. Additionally, Jain philosophy holds that killing an animal, even one that is diseased or injured, does not actually end its suffering—it merely destroys the present body while the soul continues its journey, often into a worse condition [4]. The animal has a strong will to live and values its life above all else, as even a dying creature would reject gold or kingdoms in favor of continued life [2]. Killing it prematurely breaks the natural cycle of its existence and destroys the evolutionary progress it has made through countless lifetimes [3]. Furthermore, the argument that killing a suffering animal is an act of mercy is rejected as self-deception; it is considered *himsā* pure and simple, because the killer's duty is to alleviate suffering through care and service, not to destroy the body under the false notion that this terminates the soul's suffering [4].
At present, there are no Tirthankars in our region (Bharat Kshetra) because we are in the 5th Arä [1]. However, there are currently 20 Tirthankars preaching Jainism in the Mahä-Videha regions, with four Tirthankars existing in each of the five Mahä-Videha Kshetras [1, 3, 4]. One of these 20 living Tirthankars is Shri Simandhar Swami [1].
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.