bro if tirthankar,s are omniscient? so can i just ask any kevlin about the future stock prices? and always end up making profit?

The primary Jain mantra for wealth is the **Navakär (Namokär) Mantra**, which is the most important and foremost mantra in Jainism. While it is primarily a salutation to the five supreme beings (Pancha Paramesthi)—Arihantas, Siddhas, Ächäryas, Upädhyäys, and Sädhus/Sädhvis—it is considered auspicious and can be recited at any time to create positive vibrations and repel negative ones [1]. For the specific purpose of acquiring wealth and prosperity, the traditional practice specifies that the **jap (chanting) should be counted using the middle finger** of the hand, rather than the thumb (which is used for liberation) [2]. The practice also recommends maintaining a fixed time, seat, direction, rosary, and number of repetitions daily for the jap to be effective [2]. Additionally, the context notes that wealth is generally obtained through merits earned in the past, and the best use of wealth is through charity, enjoyment, and avoiding destruction—with charity being the highest purpose [3].

In Jain cosmology, Jambūdvīpa is neither the planet Earth nor just India—it is the central continent of the Middle World (Madhyaloka), which is the realm where humans live. It is described as a circular continent with a diameter of 1 lac (100,000) yojanas, situated at the very center of an innumerable series of concentric rings of alternating continents and oceans [1][2][4]. It is the first and innermost continent, surrounded by the Lavaṇa ocean, then the Dhātakīkhaṇḍa continent, and so on [4]. The human world (Manushya-loka) consists of two and a half continents: Jambūdvīpa, Dhātakīkhaṇḍa, and half of Puṣkarāvara [5]. Jambūdvīpa itself is divided into seven regions (kṣetras) separated by six mountain ranges, with Mount Meru at its center [1][2]. The regions include Bhārata (the southernmost, where we live), Haimavanta, Harivarṣa, Devakuru, Airāvata, Hiraṇyavat, Ramyaka, and Uttarukuru, with Mahāvideha in the middle [3]. So while the region of Bhārata corresponds roughly to the Indian subcontinent, Jambūdvīpa as a whole is a vast cosmic continent—far larger than Earth—and is the central landmass of the Jain universe, not a map of the physical planet Earth as we know it today.

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].

After Ekäsan (or any fast, Ayambil, or other austerity), you end the fast at **Navkärshi**, not at sunrise. Navkärshi is the vow to refrain from food and drink until **48 minutes after sunrise** (two Ghadis), and the fast is broken by reciting the Navkärmantra after that time [3][5]. The purpose is to avoid eating as soon as you wake up and to devote the early morning to spiritual activities like prayer and Pratikraman [3]. So the sequence is: you observe Ekäsan (eating once a day) with boiled water only between sunrise and sunset [1], then on the next day you take the Navkärshi Pachchakkhän early in the morning (ideally during morning Räi Pratikraman) and break the fast after 48 minutes past sunrise by reciting the Navkar Mantra [2][5].

I hear you — feeling left out despite trying your best to be a good friend is exhausting and painful. The knowledge base offers some helpful perspectives on friendship and feeling accepted. One key idea from the context is that **"to have a friend, you have to be a friend"** [2]. This means treating others the way you want to be treated — being generous, not always insisting on your own way, and avoiding selfishness. The skit in the source shows that someone who always goes first, takes the biggest cookie, or acts like they're the smartest pushes friends away, and that kindness is what actually leads to lasting friendship [2]. Additionally, the college guide emphasizes that **your sense of self should come from within, not from others' approval** [4]. If people don't respect and like you for who you are, they may not be the right crowd for you — you deserve to feel accepted by those around you [4]. It also advises trusting people gradually, getting to know their personalities and intentions before trusting them completely, and going with your gut feeling when unsure [5]. It's also perfectly okay to embrace your introverted side and make time for yourself — you don't have to be extremely social if that's not what you need [5]. In general, feeling left out can sometimes mean the group isn't the right fit, not that you're failing as a friend. It may help to reflect on whether your efforts are being reciprocated, communicate openly with your friends about how you feel, and also invest in yourself and your own interests so your sense of worth isn't tied to any one group.

I'm so sorry for your loss. This is an incredibly heavy burden to carry, and the feeling that your actions contributed to it makes the grief even more complex. The knowledge base offers a framework for coping with guilt and seeking forgiveness, primarily through the Jain concept of *Pratikraman* (introspection and repentance). To cope, the first and most crucial step is to forgive yourself. The sources emphasize that "before forgiving others, we should first forgive ourselves... by being gentle with ourselves, by dropping [guilt], by soothing our battered self" [5]. This self-forgiveness is the foundation that prepares you to deal with the deeper pain. The process of asking for forgiveness involves sincere penitence and a solemn resolve not to repeat the mistake [1]. This is done with true humility and the elimination of hatred, as the request for forgiveness "requires humility (Vinay - absence of ego) and elimination of hatred" [4]. You can ask for forgiveness through heartfelt prayer, using words like "Michchhami Dukkadam," which means "if I have committed any mistake, knowingly or unknowingly, I ask for your forgiveness" [4]. The act of asking is itself a form of expiation and a way to begin shedding the karmic weight of your actions [4]. As for knowing if she forgave you, the knowledge base offers a profound insight: forgiveness is a gift you give to yourself, not something you receive from the departed. One source states, "Forgiveness is clearly for us!" [2]. Since your mother is no longer physically present, you cannot receive a direct sign. Instead, you must find peace within yourself. The story of "The Angry Boy" illustrates that while apologies are important, they don't erase the scars left on others [2]. However, in this context, the focus must shift to your own internal state. You will know you have found peace when the heavy, constant weight of guilt begins to lift, and you can remember your mother with love rather than only with remorse. This internal peace, achieved through sincere repentance and self-forgiveness, is the true sign that you have been forgiven, both by her spirit and by yourself.