Who will be 1 st tirthankar in next cycle

Parshvanath Tirthankar is called **Purushadaniya** (or *Purisadaniya*), which means **"the people's favorite"** or **"who is to be chosen among men because of his preferable Karma"** [1]. This title reflects his exceptional qualities and the high regard in which he was held by the people of his time. He was known for his courtesy, bravery, and valor, and his reputation was so widespread that many kings were eager to have their daughters marry him [3]. The name Parshva itself was bestowed upon him because, before his birth, his mother Queen Vama saw a black serpent crawling about, and "Parshva" means "near by or in the vicinity" [1][3]. The title Purushadaniya thus emphasizes his status as a beloved and exemplary figure, chosen among men due to his superior karma and virtuous character, which made him a natural leader and the 23rd Tirthankar of the Jain religion [1][2].

No, not all Arihants are Tirthankaras, though all Tirthankaras are Arihants. In Jainism, an Arihant is any Kevali (omniscient being) who has destroyed the four destructive (Ghäti) karmas and conquered inner enemies like anger, pride, deceit, and greed [1][2]. However, a Tirthankara is a special kind of Arihant who additionally establishes the four-fold Jain order (Sangh) of monks, nuns, laymen, and laywomen, and possesses the Tirthankar Näm karma along with 34 special attributes (Atishayas) [1][2]. Ordinary Kevalis (also called Sämänya Kevalis) do not have these unique characteristics and are therefore not called Tirthankaras [1]. Key distinctions: - **All Tirthankaras are Arihants** — they have attained Keval-jnän (omniscience) and destroyed all destructive karmas [2]. - **Not all Arihants are Tirthankaras** — only 24 Arihants in each half time cycle rise to the level of Tirthankar, while many ordinary Kevalis exist simultaneously [1][2][3]. - At the time of Nirvän (liberation), both Arihants and ordinary Kevalis shed their remaining four non-destructive (Aghäti) karmas and become Siddhas [1][2].

In the current descending time cycle (Avasarpini Kaal), twelve Chakravartis (supreme sovereign emperors) were born in Bharat Varsh of Jambu Dweep. Their names are: 1. Bharat, 2. Sagar, 3. Maghava, 4. Rajashardul Sanat Kumar, 5. Shanti, 6. Kunthu, 7. Ar, 8. Subhum (of the Kourav clan), 9. Maha-Padam, 10. Rajshardul Hari Sen, 11. Jaya, and 12. Narpati Brahmdutt [1]. The Samvayang Sutra also provides the names of their mothers (Sumangla, Yashaswati, Bhadra, Sahadevi, Achira, Shree, Devi, Tara, Jwala, Maira, Vapra, and Chulini) and their twelve consort jewels (Subhadra, Bhadra, Sunanda, Jaya, Vijaya, Krishanshree, Suryashree, Padamshree, Vasundhara, Devi, Lakshami-mati, and Kuru-mati) [1]. In Jain tradition, 12 Chakravartis, along with 24 Tirthankaras, 9 Vasudevas, 9 Prativasudevas, and 9 Balramas, are born in every Avasarpini and Utsarpini time cycle [4].

We praise Bahubali not because he was a Tirthankar, but because he is a powerful example of spiritual striving and ultimate liberation. He was the son of Tirthankar Rishabhadev, and though he did not establish a Tirtha (religious order) like his father, he attained Keval-jnän (omniscience) through his own intense efforts [1][5]. His story highlights the victory over ego and attachment, which are central to Jain teachings. Bahubali's path was marked by extraordinary penance. After renouncing his kingdom, he stood motionless in meditation for a year, so still that creepers grew around his legs and ant-hills formed around him [1][5]. His initial failure to attain omniscience was due to a lingering sense of pride and regret—he felt he stood on his brother Bharata's land and had caused his humiliation [1][5]. Only after he rooted out this ego and Bharata came to worship him with reverence did he attain Keval-jnän [1][5]. He then preached the Noble Doctrine and finally obtained complete liberation at Mount Kailāśa [5]. His life teaches that anyone, regardless of being a Tirthankar, can achieve the highest spiritual goal by conquering pride and practicing deep meditation.

According to Jain scriptures, nine specific individuals are destined to become Tirthankars in the coming (next) Utsarpini cycle of time. These are: (1) Krishna Vasudeva, (2) Baladeva Rama, (3) Udak Pedhalaputra, (4) Pottila, (5) Grihapati Shatak, (6) Nirgranth Daruk, (7) Nirgranthiputra Satyaki, (8) Shravika Ammad (or Buddhamma) Parivrajak, and (9) Arya Suparshva [1]. These nine souls will propagate the four-limbed religion (Chaturyam Dharma) in that future progressive half-cycle and will attain liberation (Siddha, Buddha, Mukta) [1]. The Trishashti Shalaka Purusha Caritra provides a more detailed list of the 24 future Tirthankars, mapping the souls of specific contemporary figures to their future roles. For example, Shrenika's soul will become the first future Tirthankar, Padmanabha; Suparshva's soul will become Suradeva; Pottila's soul will become Suparshva; and Dridhayu's soul will become Svayamprabhu [4]. The list continues through all 24, including souls such as Satyaki (becoming Suvrata), Baladeva (becoming Nishkashaya), Sulasa (becoming Nirmama), and Revati (becoming Citragupta), culminating with Svati's soul becoming the 24th Tirthankar, Bhadrakrit [4]. Additionally, the story of Marichi, the son of King Bharata, is notable: he is told he will be the first Vasudeva, a Chakrabhrit, and ultimately the 24th Arhat (Mahavira) in the future cycle [3].

Yes, Tirthankar Näm karma (Tīrthaṅkara Nāma-karma) is a bondage like other karmas, but it is a special and rare type of bondage. It is bound only by souls in the human realm, and only from the stage of unself-righteousness (asaṃyatasamyagdṛṣṭi) up to the stage of apūrvakaraṇa (both the upaśamaka and kṣapaka paths). Its bondage ceases after crossing the apūrvakaraṇa stage, meaning it is not bound in the later stages of spiritual purification [2][3]. This is unlike many other karmic sub-classes that can be bound in various stages and realms. The bondage of Tirthankar Näm karma requires the fulfillment of sixteen specific causes, including purity of right faith (darśana-viśuddhatā), perfect observance of vows (śīla-vrata-niraticāratā), devotion to the Arhats and the scriptures, and constant engagement in knowledge (jñānopayoga) [2][3]. It is always bound together with high family (uccagotra) karma, and its fruition makes one worthy of worship, a leader of the religious order, and ultimately a Jina or Kevalī [4][5]. In certain hells, such as the first hell (Gharmā), the Tirthankara karma continues to be bound (in developable conditions) but never begins to be bound there, showing its unique bondage conditions compared to other karmas [1].