Stories of people who will become thirthankar in next chaubisi

In Jainism, the disposal of human waste, including urination and excretion, is governed by the **Utsarga or Pärishthäpanikä Samiti** (meticulosity pertaining to disposal of wastes) [1]. This rule is primarily for monks and nuns, who are instructed to dispose of their waste in a lonely place that is not inhabited by living beings, to avoid causing any violence or harm to the minute creatures that may be present [1]. Jainism forbade the use of latrines and urinals by the monastic order because these places are breeding grounds for germs and insects; ascetics are advised to stay outside the city so their waste can be disposed of properly [1]. The core principle is that even the disposal of waste must be done with utmost care and vigilance (Upayoga) to ensure it does not cause violence, hurt, or inconvenience to any living being [1]. For lay Jains (householders), the same principle of non-violence applies, though they are not bound by the strict monastic rules. In general, they are expected to use toilets and dispose of waste in a manner that minimizes harm to living beings, following the broader Jain ethical framework of Ahimsä (non-violence) in all activities. The strict rules about using lonely, uninhabited places and avoiding latrines are specific to the ascetic order, as they have renounced worldly life and must take every possible precaution to avoid even minute violence [1].

Based on the provided context, the question of whether Jains can have milk is a matter of significant debate within the community, with a strong modern movement against it. The core issue is that while milk is not explicitly forbidden in ancient Jain scriptures, the modern dairy industry involves cruelty to cows, which are five-sensed (Panchendriya) animals. Cruelty to such animals is considered the highest sin in Jainism, and the sources argue that the cruelty in milk production is worse than in meat production, as dairy cows are tortured, their male calves are killed, and they are slaughtered after only 4-5 years of their natural 15-20 year life [1][5]. The context strongly advocates for Jains to avoid dairy products, especially in temple rituals, suggesting substitutes like water, almond milk, or soya milk [3][4]. It notes that while both Shvetämbar and Digambar sects traditionally use milk in rituals, no scriptures support this, and it may have been acceptable in the past when cows were treated as family and only leftover milk was consumed [3][5]. The sources highlight that about 10-15% of Jain youth in America are vegans, while less than 0.5% of adults are, indicating a generational shift in understanding the cruelty involved [1][4]. Ultimately, the decision is left to individual reflection, but the context clearly presents a strong case that consuming dairy in today's environment violates the Jain principle of Ahimsa (non-violence) [4].

The provided text does not explicitly state the specific rebirth for people who perform *tapasya* (penance) without any intention. However, it emphasizes that penance is most beneficial and "good and beautiful" when it is practiced without any hope for results or desire for fruit [1]. In contrast, the text provides examples of the outcomes of specific intentions: * **With desire for results:** Saint Vishvabhuti turned his penance into a *Nidana* (agent) to ruin an enemy; despite this, he was reborn as a god in the Mahashukra region [1]. * **With spiritual intent:** Those who observe austerities and remain vigilant in their vows until death may be reborn as celestial beings (Padma Leshyä) or as humans/angels (Shukla Leshyä) [3].

Jati smaran (past-life memory) is rare because it requires specific spiritual conditions and causes to arise. According to the sources, it can be triggered by suppression of mohaniya karma (illusory karma), purification of attitude and leshya (soul-purity indicator), or through the natural process of kshayopasham (extinction-cum-suppression) of karmas that obstruct such knowledge [1]. It can also arise by listening to discourses of enlightened beings like Tirthankars or Kevalis, or from accomplished sages with higher knowledge [1]. Additionally, beings may acquire it through a gradual process of inquiry and deduction about the self [2]. The rarity stems from the fact that most people do not actively seek the conditions that lead to this knowledge. The sources note that a person fails to gain benefit from religious discourse—which can trigger jati smaran—due to four reasons: not approaching or honoring ascetics, not offering alms with devotion, not asking questions about spiritual truths, and hiding oneself when encountering monks on the path [3][5]. These avoidant behaviors prevent the spiritual purification and exposure to teachings that could awaken past-life memories. In general, jati smaran is considered an extraordinary attainment that requires deep spiritual progress, purity of conduct, and the right karmic circumstances, which most ordinary individuals have not yet cultivated.

After Ekäsan (or any fast, Ayambil, or other austerity), you end the fast at **Navkärshi**, not at sunrise. Navkärshi is the vow to refrain from food and drink until **48 minutes after sunrise** (two Ghadis), and the fast is broken by reciting the Navkärmantra after that time [3][5]. The purpose is to avoid eating as soon as you wake up and to devote the early morning to spiritual activities like prayer and Pratikraman [3]. So the sequence is: you observe Ekäsan (eating once a day) with boiled water only between sunrise and sunset [1], then on the next day you take the Navkärshi Pachchakkhän early in the morning (ideally during morning Räi Pratikraman) and break the fast after 48 minutes past sunrise by reciting the Navkar Mantra [2][5].

Some people climb to the 4th *Gunashthana* (Avirata Samyag-drishti) and then fall back down because the right faith they attain there is often unstable. This stage is reached when the soul gains true belief and knowledge, but it is not yet able to practice right conduct or take vows due to weakness and the rise of Conduct Deluding Karma [1]. The right faith itself may be due to the suppression (*Upasham*) or annihilation (*Kshaya*) of Faith Deluding Karma, but if that karma re-manifests in an acute form, the soul loses its footing [1]. When the soul falls from the 4th stage, it can descend in a few ways: - If *Mithyatva* (false belief) karma rises, it drops to the 2nd stage (Sasvadana), which lasts only briefly (1 *samaya* minimum to 6 *avalikas* maximum) before going down to the 1st stage [4]. - If mixed (*Misra*) karma rises, it falls to the 3rd stage (Samyag Mithya-drishti), a transitional state of oscillation between belief and doubt, from which it either recovers back to the 4th or slides down to the 1st [1][2]. The 4th stage is a critical turning point — souls that have touched it are guaranteed to eventually reach *Nirvana*, though it may take up to half a *Pudgal Paravartan* (a very long time) [1]. The fall happens because the soul's karma is not fully subdued, and the "inner warfare" against illusion and passions is not yet won [3].