Why is parshvanath tirthankar called purushadaniya
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].
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According to Jain scriptures, the first Tirthankara of the next (ascending) time cycle, the Utsarpini Kaal, will be **Mahapadma** (also referred to as Padma in some lists). [2] He will be the first of the 24 future Tirthankaras who will be born in Bharat Varsha. [1][2] The 24 future Tirthankaras of the next cycle are listed in the Samvayang Sutra, and their names in order are: 1. Mahapadma, 2. Surdev, 3. Suparshva, 4. Swamprabh, 5. Sarvatmabhut, 6. Devputra, 7. Kulputra, 8. Udank, 9. Proshthil, 10. Jaykirti, 11. Munisuvrat, 12. Aranath, 13. Apap, 14. Nishkashay, 15. Vipul, 16. Nirmal, 17. Chitragupt, 18. Samadhigupt, 19. Swambhu, 20. Anivriti, 21. Vijay, 22. Vimal, 23. Devpal, and 24. Anantvirya. [2] The first Tirthankara, Mahapadma, will have a lifespan of 100 years and a body height of 7 arni (cubits). [2]
The bhavs (past lives) of Bhagwan Parshvanath are described in the Jain scriptures. According to the Uttarapurana, his soul's journey included: first being Marubhuti, a minister; then a god in the Sahasrar heaven; then a Vidyadhara; then a god in the Achyut heaven; then the Chakravarti king Vananami; then an Ahammindra in the middle Graiveyak heaven; then King Ananda, adorned with royal virtues; then Indra in the Anat heaven; and finally, after destroying the ghati karmas, he was born as Bhagwan Parshvanath [3]. Additionally, in a previous birth, he was Parth Kumar, who was born in Varanasi to King Ashvasen and Queen Vamadevi. In that life, he encountered the ascetic Kamath, who was performing a fire sacrifice. Parshvanath saved a snake from the fire, which led to Kamath's enmity. The snake was reborn as Dharnendra, the king of Nagas, who later protected Parshvanath during his meditation [1][5].
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].
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.
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].
In the Swetambar Jain tradition, the **Nine Ang Puja** is performed on nine body parts (Angs) of the Tirthankar idol. For each of the nine places, you recite one line of the **Namaskar Mantra** (Navkar Mantra) as follows: 1. **Right Toe, then Left Toe** – *Namo Arihantanam* 2. **Right Knee, then Left Knee** – *Namo Siddhanam* 3. **Center of Arm, then Left Arm** – *Namo Aayariyanam* 4. **Right Shoulder, then Left Shoulder** – *Namo Uvajjayanam* 5. **Top of Head (center)** – *Namo Loa Savva Sahunam* 6. **Center of Forehead** – *Eso Panch Namukkaro* 7. **Center of Throat** – *Savva Pava Panasano* 8. **Center of Chest** – *Mangala Nam Cha Savve Sim* 9. **Navel** – *Padhamum Hawai Mangalam* Important notes: The right and left sides refer to the **Murti (idol)**, not the person doing the puja. Also, the Right Toe is on the opposite side than the Right Knee, Arm, and Shoulder of the Murti. During the puja, you should cover your mouth and nose with a piece of white cloth [1].