What are the different types of penance involved
Penance (tapas) in Jainism is primarily divided into two types: external and internal [1][2]. External penance consists of six types: (1) fasting (anaśana), (2) eating less than a full meal (avamaudarya), (3) renouncing delicacies or tastes (rasaparityāga), (4) seeking alms, (5) mortification of the body (kāyakleśa), and (6) lodging and sleeping in a lonely place (viviktasayyāsana) [1][2]. These external penances help the practitioner overcome attachment to the body, cravings for tasty food, and the desire for comfort, but they are meant to support internal penance [1][2].
Internal penance also has six types: (1) expiation or atonement (prāyaścitta), (2) humility or politeness (vinaya), (3) servitude or rendering service (vaiyavṛtya), (4) study or self-study (svādhyāya), (5) meditation (dhyāna), and (6) abandoning affection or "myness" toward the body (vyutsarga) [1][2]. Each internal penance yields a specific benefit: expiation cleanses faults, humility brings modesty, servitude provides service, study leads to knowledge, meditation gives concentration, and vyutsarga brings renunciation of attachment—ultimately leading to salvation [1]. The texts also note that penance must be "right penance" aimed at annihilating karmas and purifying the soul; otherwise, it becomes wrong penance that merely torments the body [1].
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In Jain philosophy, "sangayan" (संयमन) refers to restraint or discipline, and it is classified in several ways depending on the context. According to the **Bhagavati Sutra**, human beings are of three kinds based on their discipline: **samyat** (disciplined), **samyatasamyat** (disciplined-cum-indisciplined), and **asamyat** (indisciplined). The disciplined (samyat) are further divided into **saragasamyat** (disciplined with attachment) and **vitaragasamyat** (disciplined and detached). The vitaragasamyat are devoid of action, while the saragasamyat are of two kinds: **pramattasamyat** (accomplished but negligent) and **apramattasamyat** (accomplished and alert). The apramattasamyat have one activity (maayapratyayaa), the pramattasamyat have two (arambhiki and maayapratyayaa), the samyatasamyat have three (arambhiki, paarigrahiki, and maayapratyayaa), and the asamyat have four activities [1]. Additionally, the **Sthananga Sutra** describes **vitarag samyam** (discipline with detachment) as having two types: **upashant-kashaya** (with pacified passions) and **ksheen-kashaya** (with extinct passions). Each of these has further subdivisions based on the stage of spiritual progress, such as pratham Samaya (first moment) and apratham Samaya (subsequent moments), and chhadmasth (pre-omniscience) and Kevali (omniscience) levels [2]. The **Samvayang Sutra** also lists **seventeen types of samyam** (restraint), including restraint regarding earth-bodied beings, water-bodied beings, fire-bodied beings, air-bodied beings, plant-bodied beings, two-sensed beings, three-sensed beings, four-sensed beings, five-sensed beings, non-living beings, preksha (careful examination), upeksha (indifference), apahritya (removing beings), pramarjana (cleaning), mind, speech, and body [5].
Karma can be categorized in several ways depending on the perspective: **By General Characteristics** Karma is divided into four kinds based on its nature and influence [1]: 1. **Prakriti karma**: The process of blocking virtues such as knowledge (*jnana*), perception (*darshan*), and conduct (*chaaritra*) [1]. 2. **Sthiti karma**: The duration of the bonded karmas' influence [1]. 3. **Anubhaava karma**: The potency or strength of the bonded karmas' fruits [1]. 4. **Pradesh karma**: The collective density and number of acquired karma particles [1]. **By Nature of Bondage (Prakriti Bandha)** These are grouped into two major categories based on whether they obscure the soul's true nature [2, 4]: * **Ghäti (Destructive) Karmas**: These subdue the soul's qualities. They include: * **Jnänävaraniya**: Knowledge obscuring [2, 4]. * **Darshanävaraniya**: Perception obscuring [2, 4]. * **Mohaniya**: Deluding karma (divided into *Darshan Mohaniya* and *Charitra Mohaniya*) [4]. * **Antaräya**: Obstructing karma [2, 4]. * **Aghäti (Non-destructive) Karmas**: These affect the physical body, mind, and environment rather than the soul's innate nature [2, 4]. Specific examples include **Āyuş-karma** (life-span) and **Nāma-karma** (body-type/characteristics) [3].
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.
This isn't covered in the knowledge base, so here's a general answer: The different "versions" of Lord Parshvanath (such as Shankheshwar, Jirawala, or Navpad) refer to specific **Tirthankar idols (Pratimas)** located at various pilgrimage sites. While they all represent the same 23rd Tirthankara, they are distinguished by: * **Location:** The idol is named after the town or temple where it is enshrined (e.g., Shankheshwar is a famous pilgrimage site in Gujarat). * **Miraculous History:** Certain idols are believed to have appeared miraculously or possess special spiritual energy, leading to the establishment of specific shrines. * **Iconography:** While the standard symbol for Parshvanath is the snake hood, different idols may have variations in the number of hoods or the specific artistic style of the era in which they were carved.
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.