does the sun revolve around the earth?
No, the sun does not revolve around the earth in the sense of a physically "correct" model — but the question is more nuanced than it appears. Ptolemy's geocentric view ("the earth is at rest and the sun moves") and Copernicus' heliocentric view ("the earth moves and the sun is at rest") were long seen as opposites, with classical physics favoring Copernicus. However, modern relativity theory holds that both statements are equally valid descriptions; the choice is purely a matter of mathematical convenience, with the Copernican model preferred simply because it makes calculations far simpler [1].
The Jain astronomical tradition held the Ptolemaic (geocentric) view, describing the sun as moving through various orbits (mandals) around Mount Meru — for instance, the sun travels half an orbit in 30 muhurts (one day and night) and completes one orbit in two days and nights, with orbits ranging from 44,820 to 45,330 yojans from Meru [3]. So while the sun does not literally revolve around the earth as a physical fact, relativity shows that describing it that way isn't "wrong" — it's just less convenient than the heliocentric description [1].
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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.
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।
Yes, the devas (gods) can be seen, and Jain scriptures describe their clairvoyant perception (avadhi-jnana) in detail, which also implies their visibility to beings with the appropriate perceptual abilities. The range of what devas can see depends on their celestial abode: gods in the Saudharma and Īśāna heavens see up to the first hellish ground, those in Sanatkumāra and Mahendra see up to the second, Brahma and Lāntaka gods up to the third, and Śukra and Sahasrāra gods up to the fourth [1]. Gods in Āṇata, Parāṇata, Araṇa, and Acyuta heavens see up to the fifth hellish ground, the Graiveyaka gods up to the sixth or seventh, and the gods of the five Anuttaravimānas can see the entire universe downwards [1][2]. Additionally, the devas themselves are visible to humans under certain conditions. The context notes that hellish creatures, gods, and Tīrthaṅkaras have clairvoyant perception from birth and can see wholly, while others who acquire it through spiritual efforts see only partially [1]. In general Jain belief, devas possess luminous, transformable bodies and can appear to humans, particularly to those with spiritual attainments or during auspicious events like the pañcakalyāṇaka celebrations of a Tīrthaṅkara [3]. However, ordinary humans typically cannot see them without such special perceptual abilities or divine intervention.
The Dashvaikalik Sutra (Dasavealiyam) is one of the mula sutras of the Svetambara Jains, written by Aryya Sayyambhava, who was fifth in line from Sramana Bhagavan Mahavira, around 429 B.C. [1] The text was composed to help in the spiritual progress of his son, who was destined to die within six months after initiation. [1] Regarding the vritti (commentary) on the Dashvaikalik Sutra, the knowledge base mentions that in the "Savruttik Aagam Sootraani" series, there is a "Dashvaikalik Mool evam Vrutti" (Dashvaikalik Mool and Vritti) published by Vardhaman Jain Agam Mandir Samstha, Palitana in 2017, but the specific author of that vritti is not named in the provided context. [4] Additionally, the context notes that there are two ancient churnis (explanatory works) on the Dashvaikalik Sutra: one by Agastya Simha Sthavir (probable period 3rd or 6th century Vikram) and another by Jindas Mahattar (7th century Vikram). [2] These are the earliest known commentaries, though the specific authorship of a "vritti" as such is not explicitly attributed in the sources provided.
The Dashavaikalik Sutra itself was written by **Arya Shayyambhav** (also spelled Shayyambhava), a Shrut Kevali who became the head of the Jain order in 395 B.V./452 B.C., and he composed it for his son Manak [Source 3]. Regarding commentaries (bhashya) on the Dashavaikalik Sutra, the context mentions several key works: - **Niryukti** — credited to Bhadrabahu II, written during the 5th–6th century of the Vikram era [Source 2] - **Teeka** — written by Acharya Haribhadra Suri during the 8th century of the Vikram era [Source 2] - **Deepika** — written by Samayasundar Gani during the 16th century of the Vikram era [Source 2] - **Churnis** (commentary works) — one by Agastya Simha Sthavir (probable period 3rd or 6th century Vikram) and another by Jindas Mahattar (7th century Vikram) [Source 4] - **Atma-Jnana-Prakashika Teeka** — a Hindi commentary by Acharyashri Atmaram ji M., published in 2003 Vikram/1946 A.D. [Source 4]
The knowledge base does not specifically address the use of parchment paper for cooking fasting food during Das Lakshana Parva. However, it does provide general guidelines about fasting and food preparation during this period. During Das Lakshana Parva (the Digambar 10-day festival), fasting typically involves complete abstinence from food or drink, though boiled water is permissible during the daytime [1][4]. For those who cannot fast fully, eating only one meal counts as limited fasting [1][4]. The scriptures emphasize avoiding harm to living beings, including earth-bodied, fire-bodied, air-bodied, plant-bodied, and mobile-bodied beings [3]. Food preparation rules for ascetics prohibit accepting food from pots sealed with clay, shellac, cloth, iron, wood, or other materials, as opening such seals may harm living beings [3]. Additionally, food mixed with flowers, seeds, or other vegetables is considered improper for ascetics [5]. In general, for laypeople preparing fasting food during Das Lakshana, using parchment paper would be a practical concern about avoiding harm to living beings and maintaining purity of food. Since parchment paper is a processed, non-living material, it would generally be acceptable for cooking, provided the food itself is prepared without violating Jain principles of non-violence (e.g., avoiding root vegetables, ensuring food is not cooked specifically for you if you are an ascetic). However, the specific use of parchment paper is not addressed in the provided sources, so you may wish to consult your local Jain spiritual teacher (Sadhu/Sadhvi) for guidance on this practical matter.