“What exactly is the Brahmacharya vow for a monk and a śrāvaka? Please state it point by point, with specific and precise details, including numerical details where applicable. I do not want vague, abstract, conceptual, or absolute statements.”

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].

The provided context does not contain any information about the Jain point of view on autism. The sources discuss Jain philosophy topics such as the fourteen stages of spiritual progress (Gunasthāna), the theory of non-absolutism (Anekāntavāda), the spirit of equality, and non-violence, but none of them address autism specifically. In general, Jainism emphasizes compassion (Karuna), non-violence (Ahimsa), and the equality of all souls. From a Jain perspective, every living being, regardless of physical or mental condition, possesses an eternal soul and is deserving of respect and care. Autism would be viewed through the lens of Anekāntavāda, meaning that each individual's experience is unique and should be understood from multiple perspectives. The Jain emphasis on non-violence and compassion would naturally extend to supporting and caring for individuals with autism with patience and kindness, recognizing their inherent dignity as souls on their own spiritual journey.

In Jainism, the 12 vows (vrats) for laypeople (Shravaks/Shravikas) are called Anu-vratas (minor vows), which are a partial renunciation of worldly attachments, unlike the complete renunciation of ascetics (Mahavratas). They are divided into three categories: five Anu-vratas (fundamental vows), three Guna-vratas (supporting vows), and four Shiksha-vratas (disciplinary vows) [3][4]. The five Anu-vratas are: Ahimsa (non-violence), Satya (truthfulness), Achaurya/Asteya (non-stealing), Brahmacharya (celibacy/limited sensual relationships), and Aparigraha (limiting possessions) [3][4]. The three Guna-vratas strengthen the first five: Dig Parimana (limiting travel in all directions), Bhoga-Upabhoga (limiting consumption and enjoyment), and Anartha-danda (avoiding purposeless sinful activities) [3][5]. The four Shiksha-vratas are: Samayika (48 minutes of equanimity and meditation), Desavakasika (stricter geographical limits for a day or more), Paushadha (practicing an ascetic's life for a day), and Atithi Samvibhag (sharing food with the needy or ascetics) [3][5].

Based on the Jain scriptures in the provided context, we should not eat food that grows underground because such foods are classified as **Anantkaya** (aggregate plant life), which contains innumerable living beings (jivas) [1]. The context lists 32 such forbidden foods, including tubers (Bhumikand), carrots, garlic, ginger, turmeric, radish, yams, and sprouted pulses [1]. These are considered "one-sensed" beings with infinite lives in a single body, and consuming them destroys countless souls [1]. The scriptures state that we are not endowed with the sense of taste to kill these innumerable living beings, and doing so for taste will result in losing the organ of taste in the next birth [1]. Additionally, the Acharanga Sutra explains that food placed on earth-bodied beings (sachit earth) is considered faulty and unacceptable, as it involves harm to earth-bodied beings [2]. By abstaining from eating these underground foods, one gains the merit (punya) of saving the lives of infinite living beings [1].

Based on the context, the "nine stipulations of celibacy" (Brahmacharya Vada) are nine steps that provide proper protection to the vow of celibacy. Examples given include not consuming intoxicants, eating less than one's hunger, and avoiding body-focused sensual pleasures [1]. This is part of a broader set of observances that also includes completely avoiding the four passions (Anger, Ego, Greed, Deception), adhering to the five great vows, and observing five spiritual codes of conduct [1]. The "three katana" and "three yoga" are not directly defined as such in the provided context. However, the context does explain that there are three yogas, which are the activities of mind, body, and speech [2]. These three yogas are used in a framework where actions can be done in three ways (by oneself, having it done by others, or by approval), and this is related to the 108 kinds of karmic bondage [2]. Additionally, the context mentions "three guptis" or restraints, which are control over mind (Man Gupti), speech (Vachan Gupti), and body (Kaya Gupti) [5].

Based on the Jain philosophy of karma, your situation of not getting interview calls or not moving forward in your career is understood as the result of past karmas (destiny or *Prarabdha*), but it is not something you are helpless against. The knowledge base explains that karmas are divided into three categories: *Sanchit* (accumulated), *Vartaman* (present), and *Uday* (operative). The *Uday* karmas are the ones currently bearing fruit and constitute your present destiny. However, your present actions and efforts (*Purushartha*) create new karmas and can actively change your circumstances. The key principle is that destiny and effort are not at odds; they are two sides of the same coin. While you must bear the results of your operative karmas, you have the power to modify their effects through your current efforts. The process of *Nirjara* (shedding of karmas) can be accelerated through right conduct, self-restraint, and spiritual practices. Specifically, you can work on reducing the intensity of karmas that cause obstacles. The *Antaraya* (obstructing) karma is particularly relevant here, as it is responsible for all obstacles in life, including those preventing career advancement. By engaging in positive actions, charity, and removing obstacles for others, you can mitigate the effects of this karma and improve your prospects.