What language do the gods speak?

Based on the provided sources, the gods do not speak Ardhamagadhi themselves; rather, the divine voice of the Tirthankaras (Jain ford-makers) is heard by all in their own respective languages, with Ardhamagadhi being the original language of the sermon. [1][2] The Lord's divine voice, known as *divya dhvani*, is a special quality that has the unique capacity to transform into the language of each listener. [1][2] For instance, when Bhagavan Mahavira gave his sermon in Ardhamagadhi, it was spontaneously converted into the languages of all the Aryas (noble) and Anaryas (ignoble) present, so everyone could understand it. [1] This divine voice is described as *anakṣarī* (without letters), as it is produced without the movement of the glottis or lips. [2] The Tirthankaras preach only the meaning (*artha*), and their principal disciples, the Ganadharas, then codify these teachings into the sutras or canonical texts. [3] The Ardhamagadhi canonical literature is considered the most ancient and closest to the original language in which Lord Mahavira preached. [3]

Based on the provided context, the demigods (devas) do not speak in Ardhamagadhi themselves. Instead, the context explains that the divine voice of the Tirthankara (Bhagavan) is delivered in the Ardhamagadhi language, and this speech has the unique capacity to spontaneously transform into the language of each listener [1][2]. This includes not only Aryas (noble class) and Anaryas (ignoble class) but also various beings such as gods, fiendish beings, serpents, and animals [1][2]. The divine voice is described as being without lip movement (anakṣarī) and is heard and enjoyed by all present in their respective tongues [3]. So while the demigods hear the sermon in their own language, the sermon itself originates in Ardhamagadhi from the Tirthankara, not from the demigods. The context does not indicate that demigods use Ardhamagadhi as their own spoken language.

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].

Yes, Anekāntavāda itself is subject to its own principle of many-sidedness. The doctrine explicitly acknowledges that it can also assume the form of Ekānta (one-sidedness) when applied to itself, as long as that single point of view remains consistent with the true nature of things [1][4]. This self-referential application prevents Anekāntavāda from becoming a rigid, dogmatic absolutism — it guards against holding one-sided views even when they are presented under the cloak of Anekānta [4]. In practice, this means Anekāntavāda is not an absolute claim that "everything is relative" in a fixed way. Rather, it is a means of right knowledge that harmonizes all possible sides of a thing, including its own position [1]. For example, while Anekāntavāda emphasizes many-sidedness, it can also be expressed from a single standpoint (Naya) when appropriate, such as stating that "killing is sometimes violence and sometimes non-violence" rather than making an absolute statement either way [4]. This self-applicability is what keeps the doctrine flexible, non-dogmatic, and true to its own teaching that truth is relative to perspective and never absolute [2][3].

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.