Jain GPT Questions
Browse the archive of answered questions, or ask your own.
If a person dies due to someone else's carelessness, then is it due to person's own karma or is it due to another person's karm
In Jain philosophy, a death caused by someone else's carelessness is not attributed to a single cause, but rather to the collective interplay of five causal factors (Samavayi) that are always present for any event: Time (Kal), Intrinsic nature (Swabhav), Predestination (Niyati), Instrumental cause (Nimitta, which includes external beings/objects), and Karma (internal cause) along with Freewill (Purushärtha) [1]. So, it is not simply "due to the person's own karma" OR "due to another person's karma" — both are simultaneously at work. The careless person acts as the instrumental cause (Nimitta), while the deceased person's past karma determines the suffering they experience [1][5]. The context clarifies that the fruits of suffering are essentially a consequence of the soul's own past actions, whether performed in this birth or a previous one [5]. However, the person who caused the harm also generates new karma through their own negligence and intention, which they will bear consequences for [2]. Jain philosophy emphasizes that while all five causes are present, individual effort (Purushärtha) is the only one in our control, and it can change or eradicate one's karma [4]. Therefore, from a spiritual perspective, the person who died should reflect on their own karma and predestination, while the person who caused the harm is responsible for their own negligent actions and their karmic consequences [1].
bro if tirthankar,s are omniscient? so can i just ask any kevlin about the future stock prices? and always end up making profit?
No, you can't just ask a Kevali (omniscient being) for future stock prices and guarantee profits. While Jain scriptures affirm that Kevalis possess ultimate, perfect knowledge (Keval Jnana) covering past, present, and future [1][2], their omniscience isn't a tool for worldly speculation. The texts emphasize that Kevalis attain this state after completely destroying all karmas, and their knowledge is focused on spiritual truths and the path to liberation, not on providing financial predictions [1][2]. Moreover, the entire framework of Jainism teaches that worldly gains and losses are governed by karma, not by consulting enlightened beings. The purpose of omniscience is to guide beings toward liberation from the cycle of birth and death, not to enable material profit [3]. Even if a Kevali could theoretically know future events, using that knowledge for stock trading would contradict the core teachings of detachment, equanimity, and non-attachment to worldly outcomes [3]. So practically, this isn't how the concept works — omniscience serves spiritual liberation, not market speculation.
you speak of anekantvada as "truth has many sides" does that mean even anekantvada has many sides?
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].
Who took birth from ब्राह्मण womb instead of lord mahaveer?
According to the Jain tradition, Lord Mahavira's soul first entered the womb of Devananda, a Brahmin lady, the wife of the Brahmin Rishabhadatta [3][4]. However, the embryo was transferred to the womb of Trishala, the wife of the Kshatriya chief Siddhartha, by the god Harinegamaishi on the orders of Indra [4][5]. This was done because Devananda had to pay the penalty for her previous misdeed of hiding a jewel-studded box belonging to Trishala, which resulted in a gains-obstructing karma [4]. Thus, Lord Mahavira was ultimately born from the womb of Trishala, a Kshatriya lady, and not from the Brahmin womb of Devananda [5].
what is it, that you call self?
In the Jain tradition, the "self" (ātman) is the pure, conscious essence of a living being, distinct from the body, mind, and external world. It is characterized by infinite knowledge, perception, bliss, and energy, which are obscured by karmic bondage. The self is described as self-luminous (svayamjyoti), unborn (aja), and eternal (sanātana), and it is the source of true happiness [2][5]. Realizing this true self—through renunciation, equanimity, and omniscience—is the path to liberation (mokṣa), which is defined as happiness dependent solely on oneself, as opposed to worldly enjoyment (kāma), which depends on external things [1][3]. The self is also described as the inner controller and knower, capable of knowing all substances and their modes through pure knowledge [3]. It is not the physical body or the empirical ego, but the unchanging, conscious principle that, when freed from karma, attains the state of a perfected soul (siddha). The texts emphasize that this self is the ultimate refuge and the object of contemplation, as it is the only thing that can lead to eternal bliss and disentanglement from the cycle of birth and death [1][2][4].
Is it possible to know the karmic debt of a person?
Yes, it is possible to know the karmic debt of a person, but only at the highest stage of spiritual development. According to Jain philosophy, the soul is inherently capable of knowing everything, but its potentialities are obscured by the operation of Karma [1]. As a person begins to shed Karma through equanimity and spiritual practice, these potentialities become increasingly evident, allowing the soul to know more and more until it reaches the state of *Kewaljnän* (omniscience), where it knows everything [1]. At this Karmaless stage, the soul has full knowledge of all its past and present Karmas. However, for ordinary individuals, it is not possible to know exactly which Karmas will exert their effects or when they will mature. Some Karmas give an instant effect, while others take a long time or even many births to manifest [2]. The Karmas are divided into three categories: *Sanchit* (accumulated but not currently operative), *Vartamän* (present Karmas being acquired now), and *Uday* (operative Karmas that constitute destiny) [2]. While one can know the general principles of how Karma works—such as the eight main types of Karma and their 148 sub-divisions—the specific details of one's own karmic debt remain hidden until one attains omniscience [5].
Mohaniya karm ki utkrust stithi kitni hai?
मोहनीय कर्म की उत्कृष्ट (अधिकतम) स्थिति 70 कोड़ा-कोड़ी सागरोपम है। [1] यह स्थिति बंध (Sthiti Bandha) के अंतर्गत आती है, जो कर्म बंधन की अवधि निर्धारित करती है। [1] अन्य कर्मों की तुलना में मोहनीय कर्म की स्थिति सबसे लंबी होती है। उदाहरण के लिए, ज्ञानावरणीय, दर्शनावरणीय और अंतराय कर्म की अधिकतम स्थिति 30 कोड़ा-कोड़ी सागरोपम है, जबकि वेदनीय कर्म की अधिकतम स्थिति 30 कोड़ा-कोड़ी सागरोपम है। [1] मोहनीय कर्म को सबसे खतरनाक कर्म माना जाता है क्योंकि इसी के कारण आत्मा के सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र में बाधा उत्पन्न होती है। [5]
From swarga, who can see their past lives
Based on the provided context, the ability to see past lives (jati-smaran-jnana) is not exclusive to beings in swarga (heaven). The sources describe three main ways anyone can acquire this knowledge: 1. **By one's own memory**: A person can suddenly acquire jati-smaran-jnana and recall their earlier birth, as Brahmadatt Chakravarti did when he saw a play. [2] 2. **Through omniscients**: One can learn of past lives through the words of Tirthankars or other omniscients, as Megh Muni remembered his birth as an elephant through Bhagavan Mahavir's discourse. [2] 3. **Through others**: Knowledge can come through the words of Avadhijnanis (those with clairvoyant perception) or other ascetics, as the sons of Bhrigu Purohit learned about their earlier births through the discourse of ascetics. [2] Regarding beings in heaven specifically, the context notes that "the hellish creatures, the gods and the Tīrthankaras have clairvoyant perceptions from their births and they can see wholly." [1] This indicates that gods in swarga possess clairvoyant perception (avadhi-jnana) from birth, which would include the ability to see past lives. However, the context also provides examples of humans, like Prince Mrigaputra, who gained jati-smaran-jnana spontaneously, and a farmer who acquired the memory of his former births. [4][5] So while gods in heaven have this ability innately, it is not limited to them—humans can also acquire it through spiritual efforts or the grace of enlightened beings.
In Jainism, who can see their past life?
In Jainism, the ability to see one's past life is associated with the attainment of **Kevaljnän (omniscience)**, which is perfect and total knowledge. The Jinas (spiritual conquerors) who achieved this state have explained the reality of rebirth and past lives, as noted in the context: "Jinas who had Kevaljnän (omniscience) have explained that there is life after death" [1]. This omniscience is realized when a soul completely removes all Ghati karmas (the karmas that obscure knowledge and perception), leading to perfect knowledge, vision, and bliss [3]. More specifically, the ability to recall past lives is a spiritual power that develops as one progresses on the path of liberation. While the context emphasizes that all human beings have the potential to become a Jina through personal effort [2], the full and direct knowledge of past lives is typically attributed to those who have reached a very high spiritual state, such as **Arihantas** (those who have conquered inner passions and attained Kevaljnän) and **Tirthankaras** (the 24 spiritual leaders who re-establish the Jain order) [5]. These enlightened beings, having destroyed all destructive karmas, possess the omniscience that includes complete knowledge of all past, present, and future existences.
What is one contradictory thing you found in jain scriptures
One notable contradiction found in Jain scriptures concerns the omniscient being (Kevali): the canonical literature states that "when an omniscient sees, he cannot know and when he knows, he cannot see" — implying that seeing (darśana) and knowing (jñāna) cannot occur simultaneously [1]. However, the philosopher Siddhasena Divākara in the *Sanmati-tarka* logically proves that one and the same cognitive function (upayoga) is responsible for both jñāna and darśana, meaning they must occur together, not in succession [1]. He resolves this by arguing that the doctrine of succession (Kramavāda) found in the scriptures is not the real Jaina doctrine but rather an incidental description of another creed's view that was included, disproved, and discarded [1]. Another apparent contradiction involves the rules of conduct: the scriptural prohibition of "not killing any life" applies to one who has conquered anger, while the injunction to perform a *Sena yajña* (war-sacrifice) for slaying enemies applies to the worldly person who still has anger [4]. Similarly, a monk is forbidden from taking even one-sensed life, whereas a layperson is only forbidden from taking life of organisms with two or more senses [4]. These are reconciled by interpreting the statements according to the viewpoint (naya) from which they are made — a core Jaina hermeneutical principle [4].
Is divorce allowed in jainism
Based on the provided context, the question of divorce in Jainism is not directly addressed. The sources focus on core Jain principles like non-violence (Ahimsa), non-possessiveness (Aparigraha), and multiplicity of viewpoints (Anekantavada), as well as the importance of celibacy and renunciation for spiritual advancement [1][3][5]. One source notes that the Jain Agamas (scriptures) do not refer to the institution of marriage at all, as the religion's focus is predominantly on the path of renunciation for monks and nuns [3]. Since the context does not cover divorce, here is a general answer: Jainism does not have a central authority or a single scriptural text that explicitly prohibits or permits divorce. In practice, Jainism is generally conservative regarding marriage, which is considered a sacred commitment. However, because Jainism emphasizes the householder's path (Shravak/Shravika) alongside the monastic path, divorce is not categorically forbidden for laypeople. In modern times, Jains typically follow the civil marriage and divorce laws of their respective countries, and divorce is accepted as a practical solution in irreconcilable situations, though it is not encouraged. The primary ethical considerations would be to handle the matter with honesty, non-violence, and minimal harm to all parties involved, in line with Jain ethical principles.
what is importance of 63 shalaka purush
The 63 Shalaka Purushas (also called "Trisashtishalaka Purushas") are the 63 "great men" or eminent personalities in Jain cosmology who appear in each half-cycle of time (Avasarpini and Utsarpini) to guide humanity and uphold the Jain faith. They are divided into five categories: 24 Tirthankaras (ford-makers who establish the religious order), 12 Chakravartis (universal emperors), 9 Baladevas (gentle heroes), 9 Vasudevas (warrior heroes who oppose evil), and 9 Prati-Vasudevas (antagonists who are ultimately defeated). Their lives and deeds are celebrated in the famous Jain text *Trisashtishalaka Purusha Charitra* by Hemachandra, which chronicles their stories as models of righteous conduct, spiritual striving, and the working out of karma across lifetimes [4]. The importance of the 63 Shalaka Purushas lies in their role as exemplars and instruments of dharma. The Tirthankaras, in particular, are central to Jain practice—their consecrated images (murtis) are worshipped in temples, and rituals like the Anjan Shalaka ceremony are performed to invoke spiritual and material benefits for the community [1]. The other figures illustrate the ideals of kingship, heroism, and devotion, showing how even powerful worldly rulers can progress spiritually by following Jain principles, as seen in stories like that of King Shailak who became a lay follower after hearing sermons [2]. Together, they provide a framework for understanding the cyclical nature of time, the path to liberation, and the moral lessons that guide Jain laypeople and monks alike.
what is name of 12 chakravarti in current time cycle
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].
how many bharat kshetras have humans residing in them
According to Jain cosmology, humans reside in **five Bharat Kshetras**. These are part of the 15 Karma Bhumis (lands of toil) in the human world (Manushya Lok), which also include five Airavat Kshetras and five Mahavideh Kshetras [1][2]. The five Bharat Kshetras are located in Jambudvip, one of the two-and-a-half continents where humans reside [1].
how many bharat kshetras are there in Dwatkikhanda
According to the Sthaananga Sutra, there are **four Bharat kshetras** in Dhatakikhand Dveep. [1] This is stated in the context of Jambu Dveep, where outside of it (in Dhatakikhand and Pushkaravar Dveep) there are four Bharat areas and four Airavat areas. [1] The text clarifies that while Jambu Dveep has two of each, the numbers are doubled for Dhatakikhand and Pushkaravar, making it four Bharat kshetras in Dhatakikhand specifically. [1] Additionally, Dhatakikhand contains two Mandar mountains and two Mandar Chulikas. [1]
Is Shri adinatha same as Adam or aadam for Muslims?
Based on the provided context, there is no information that directly addresses whether Shri Adinatha is the same as Adam or Aadam for Muslims. The sources discuss Jain concepts like the Tirthankaras, Siddhas, and various sutras, but they do not make any comparison between Jain figures and Islamic prophets. However, I can provide some general context: In Jainism, Shri Adinatha (also known as Rishabhadeva) is the first Tirthankara, a spiritual teacher who re-established the Jain path. In Islam, Adam (Aadam) is considered the first prophet and the first human created by God. While both are "first" figures in their respective traditions, they are distinct figures from different religious frameworks. Some scholars and interfaith discussions have noted superficial similarities—both are "first beings" in their traditions—but there is no established equivalence between them in either Jain or Islamic theology. The identification of Adinatha with Adam is not a mainstream belief in either religion and is generally not supported by traditional scriptures.
Do the demigods speak in ardhamagadhi?
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.
Do the gods speak ardhamagadhi?
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]
What language do the gods speak?
Based on the provided context, the gods do not have a single, specific language. Instead, the texts describe the various sounds and speech patterns they use. For example, some gods make sounds like "thuk-thuk" or "dhak-dhak," some make chattering sounds, and others produce sounds of their own names [3]. The stellar gods are described as speaking in loud voices and making whistling and murmuring sounds [2]. The context also clarifies that the divine language is not Sanskrit. When Bhagawan Mahavir delivered his first sermon after attaining omniscience, he spoke in Ardha Mägadhi (Präkrit), the common people's language, rather than the rich Sanskrit language [4]. This indicates that the language of the gods and divine beings is not a separate, exclusive tongue but is understood and used in the mortal realm as well.
Best mantra to start business in real estate
Based on the provided context, the most important mantra for starting any new venture, including a business in real estate, is the **Navkar (or Namokar) Mantra**. This is the foremost and most powerful mantra in Jainism, and it is recited to bow down to the five supreme spiritual beings (Pancha Paramesthi): Arihantas, Siddhas, Acharyas, Upadhyayas, and Sadhus/Sadhvis [4]. Reciting it is believed to destroy all sins, create positive vibrations, and repel negative ones, which is an ideal foundation for a new business [4]. The context also provides specific guidance on how to recite the Navkar Mantra for prosperity. It is recommended to recite it daily in the morning upon waking (3, 9, or 12 times with eyes closed) and at night before sleep (7 times) [1]. For a business, it is a tradition to open account books with auspicious names and transact business with a pure heart, as this is believed to lead to a prosperous year [1]. Furthermore, the context emphasizes that sincerity of conduct and honesty in all dealings are at the root of a successful and ethical business, which is more important than any specific mantra [3].
How to destroy jnanavaraniya karna?
To destroy Jñānāvaraṇīya (knowledge-obscuring) karma, the primary path is the complete destruction of Mohanīya (deluding) karma first. According to the Praśamarati, Mohanīya karma is like the sharp needle at the top of a palm tree — when it is broken, the entire tree dies. Similarly, when Mohanīya karma is destroyed, the whole structure of the fourfold Ghāti karmas (Darśanāvaraṇīya, Jñānāvaraṇīya, Mohanīya, and Antarāya) is destroyed, and the Sādhu then destroys all sub-types of Darśanāvaraṇīya, Jñānāvaraṇīya, and Antarāya karmas at one time, achieving omniscience (Kevala-jñāna) [1]. The practical method involves intense spiritual practice: the aspirant collects all good actions of mind, speech, and body, and burns them in the "fire of pure meditations," fueled by penances, austerities, peace, tranquillity, and the state where the inflow of all karmas has stopped [1]. In general Jain practice, this requires reducing Mithyātva (illusionary knowledge) and Kaṣāyas (anger, ego, deceit, greed) through virtuous activities like compassion, vegetarianism, and scriptural study, while remaining detached from rewards — this ultimately eliminates Mohanīya karma, making all other karmas powerless [3]. The extinction of Jñānāvaraṇīya karma results in Kevala-jñāna, which covers all attributes and modes of all things in all three sections of time [2].
Why with numbers are doing Saffron Pooja to the idol of Lord Mahavir?
The saffron (kesar) offering made to the idol of Lord Mahavir is part of the elaborate worship rituals (Abhisheka) that many in the Jain community now perform enthusiastically, especially during festivals like Mahavir Jayanti [1]. Offerings of water, rice, fruit, incense, lamps, and sweets are made to the Tirthankar idol as part of this worship [1]. The saffron color is traditionally considered auspicious and pure in Indian culture, and offering it symbolizes devotion and reverence. The deeper spiritual significance of such offerings is explained in Jain philosophy: each offering represents a spiritual aspiration. For instance, offerings are made to express the desire for liberation (Siddhshila) and to aspire toward the state of foodlessness (Anahari Pada) [2]. The worship of the idol is meant to help devotees internalize the qualities of Lord Mahavir—non-attachment, renunciation, and the path to liberation—rather than for material benefit, as Mahavir himself opposed ritualism for material gain [1]. The external offerings serve as reminders of the internal spiritual goals of right faith, right knowledge, and right conduct [5].
Scripture of Kalpasutra
The **Kalpa Sūtra** (कल्पसूत्रम्) is a key Jain Agamic text attributed to **Bhadrabāhu** and is the earliest account of the lives of the Tirthankaras [2]. It belongs to the **Cheda Sūtras** group of Agamic texts [2]. Scholars typically divide the work into three parts—Tirthankaras, Church Leaders, and Parjuṣaṇā—though one translation organizes it into seven sections covering Mahāvīra, Pārśva, Aristanemi, twenty other Tirthankaras, Ṛṣabha, Church Leaders, and Parjuṣaṇā [2]. The text is roughly 2,300 years old if Bhadrabāhu authored it, or at least 1,500 years old if dated from its writing at the second Jaina Council at Ballabhi in A.D. 513 under Devardhi Kṣamā-Śramaṇa [3]. It has been held in high esteem by Jains for over a thousand years [3]. The Jain eLibrary master list shows several editions and related works, including the **Kalpasutram Barsasutram Sachitram** (illustrated, with Sanskrit text) and the **Kalpsutram** edited by Suryodaysuri and Dharmsagar, published by the Devchand Lalbhai Pustakoddhar Fund in 1913 [1]. There are also commentaries like the **Kalpsutravrutti Subodhikabhidhana** by Vinayvijay (1911) and the **Subodhikakhya vruttiyutama** by Meghsuriji [1]. The text famously records that the dream books describe **42 dreams** associated with the Tirthankaras' births [4].
क अक्षर से हुंडा अवसर्पिणी का अन्य नाम
क अक्षर से हुंडा अवसर्पिणी का अन्य नाम "अवसर्पिणी" ही है, जिसे प्राकृत में "ओसप्पिणी" कहा गया है [1]। यह कालचक्र का वह अर्ध-चक्र है जिसमें जीवों की आयु, बल, बुद्धि, शरीर के आकार आदि में क्रमशः हानि होती है [1][4]। इसके विपरीत उत्सर्पिणी (उस्सप्पिणी) में इनकी वृद्धि होती है [1][2]। अवसर्पिणी के छह भेद (आरे) होते हैं: सुषम-सुषमा, सुषमा, सुषम-दुषमा, दुषम-सुषमा, दुषमा, और दुषम-दुषमा (अतिदुषमा) [1][2][4]। इनमें से प्रथम आरा चार कोड़ाकोड़ी सागर का होता है, और कुल अवसर्पिणी काल दस कोड़ाकोड़ी सागर प्रमाण है [2][4]।
हुंडा अवसर्पिणी का अन्य नाम
हुंडा अवसर्पिणी का अन्य नाम "दुःषम-दुःषमा" (Dukham-dukhama) है, जिसे "अतिदुःषमा" भी कहा जाता है। यह अवसर्पिणी काल का छठा और अंतिम आरा (भेद) है, जो अत्यंत दुःखमय होता है [1][2]। अवसर्पिणी के छह भेद क्रमशः हैं: सुषम-सुषमा, सुषमा, सुषम-दुःषमा, दुःषम-सुषमा, दुःषमा, और दुःषम-दुःषमा (अतिदुःषमा) [2][3]। इस काल में जीवों की आयु, बल, बुद्धि और शरीर की अवगाहना आदि में क्रमशः हानि होती है [4]।