Are twenty three kind of varganas mentioned in Shwetambar scriptures

The most famous Jain scriptures are the **Agam Sutras** (also called Jain Agam or Siddhanta), which are the canonical texts compiled from the oral teachings of Bhagwan Mahavira by his immediate disciples, the Ganadhars [1][3]. These were originally passed down orally for about a thousand years before being recorded on leafy papers (Tadpatris) around 980 years after Mahavira's nirvana, with a major written redaction led by Devardhi-gani Kshamashraman at the Vallabhi Council (~466 A.D.) [1][4]. The Agam literature is traditionally divided into several categories, including the **12 Ang-agams** (the primary scriptures), **12 Upangas**, **6 Chhed-sutras**, **4 Mool-sutras**, **10 Prakirnas**, and **2 Chulikas** [4]. Key individual scriptures include: - **Acharang Sutra** – the first Ang-agam, describing ascetic conduct and the five great vows [3] - **Sutra-kratang**, **Sthanang**, and **Bhagavati (Vhakhya-prajnapti)** – other major Ang-agams [2] - **Uttaradhyayana Sutra** – Mahavira's last sermon and a Mool-sutra [3] - **Kalpasutra** – a famous text by Bhadrabahuswami [3] - **Tattvarth Sutra** – a key philosophical text beginning with "Samyag darsana jnana chartrani mokshamargh" [3] Notably, the **12th Ang-agam (Drashtivad)** and the **14 Purvas** are extinct in both major sects, while the Digambar tradition lost all 12 Ang-agams and relies on substitute literature such as works by Acharya Kundakunda (e.g., **Samaysar**, **Niyamsar**, **Panchastikaya**, **Pravachansar**) [2][3].

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 provided scriptures, the supernatural powers described for omniscients (those who have attained kevalajñāna) are vast and multifaceted. The core power is omniscience itself—infinite, indestructible, perfect knowledge that knows all substances of the three worlds and the three times directly and simultaneously, without relying on sensory knowledge [1]. This omniscience is one of the four infinitudes (ananta catuṣṭaya) of the soul, which also include infinite perception, infinite bliss, and infinite energy [2][5]. Beyond the fundamental power of omniscience, the scriptures describe a range of miraculous accomplishments (rddhi) and attributes. For example, the Ganadhara (chief disciple) is said to possess eight miraculous accomplishments, including the power of bodily transformations (vikriyārddhi), the power to move in air, water, and fire (kriyārddhi), and the power to feed innumerable beings with limited food (kṣetrarddhi) [1]. The Arhat (omniscient being) is also described as having thirty-four miraculous happenings (atiśaya) and eight splendours (prātihārya), which include a divine voice without lip movement (divya dhvani), a halo of unmatched luminance (bhāmandal), and a shower of fragrant flowers (puṣpa-varṣā) [2][5]. Additionally, other beings with special powers (labdhi) are described as having abilities such as turning their bodily fluids into fragrant medicine (Sarvaushadhi labdhi), giving every part of the body the capacity to hear (Sambhinnashroto labdhi), and various extraordinary memory powers like the capacity to elaborate the meaning of an aphorism into a vast canon (Beej buddhi) [4].

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].

Based on the sources, Mahavira was indeed aware of the previous Tirthankaras, particularly Parshva. His parents were followers of Parshva, the penultimate Tirthankara who lived about 250 years earlier, and Mahavira is described not as the founder of Jainism but as its "rejuvenator, propagator and exponent" of a tradition taught by Parshva and other omniscient teachers [5]. This indicates he was raised in a religious environment that recognized the lineage of Tirthankaras, including earlier ones like Adinath (Rshabha), who is mentioned as the first Tirthankara in the tradition [1]. As a child and youth, Mahavira led a princely but spiritually inclined life. He was born into a royal Kshatriya family in Kundalpur (part of the Vaishali republic) to King Siddhartha and Queen Trishala, and was named Vardhaman because the family's prosperity increased after his conception [3][4]. From early childhood, he was unusually intelligent, fearless, affectionate, and compassionate; he excelled at school with hardly any instruction needed, and showed courage by catching a snake and remaining unmoved by a giant monster [3][4]. He received a thorough education as a royal prince, studying the arts, the Vedas with their angas, and the whole range of Brahmanical learning [1]. He realized at an early age that worldly happiness is impermanent and based on the misery of others, so he planned to renounce the world, but he delayed doing so because he knew his parents would be sad; he married Princess Yashoda and had a daughter (per the Shvetambara tradition) before his parents passed away when he was 28 [3][4]. After their death, he renounced the world and pursued a life of severe austerities for twelve years before attaining Kevalinship [1][5].

संवत्सरी (Samvatsari) का हिंदी अर्थ है "वर्ष का अंतिम दिन" या "संवत्सर" (वर्ष) से संबंधित पर्व। यह जैन धर्म का एक महत्वपूर्ण पर्व है, जो पर्युषण पर्व के अंतिम दिन मनाया जाता है। इस दिन जैन अनुयायी "मिच्छामि दुक्कड़म" कहकर एक-दूसरे से क्षमा मांगते हैं, क्योंकि यह क्षमा और मैत्री का दिन होता है। [2] के अनुसार, संवत्सरी का दिन जैन कैलेंडर (पंचांग) में भादरवा (भाद्रपद) शुक्ल पंचमी को मनाया जाता है, और यह तिथि विभिन्न जैन संप्रदायों (जैसे श्वेतांबर, दिगंबर, स्थानकवासी) में अलग-अलग हो सकती है। [3] संदर्भ में यह भी बताया गया है कि संवत्सरी का संबंध "संवत्सर" (वर्ष) से है, और जैन आगम साहित्य में पाँच प्रकार के संवत्सर बताए गए हैं—नक्षत्र, चंद्र, कर्म (ऋतु), आदित्य और अभिवर्धित संवत्सर। [1] हालांकि, सामान्य बोलचाल में "संवत्सरी" का अर्थ विशेष रूप से क्षमापना पर्व से है, जब जैन लोग वर्ष भर की गलतियों के लिए क्षमा मांगते हैं और सभी प्राणियों से क्षमा याचना करते हैं। यह पर्व आत्मशुद्धि और अहिंसा के सिद्धांतों पर केंद्रित होता है।