Give pachkan for beasna and ayamabil

Based on the provided context, the specific raag (musical mode) in which Tirthankaras delivered their sermons is not mentioned. The texts describe the divine atmosphere and attributes of their sermons, but do not specify a particular raga. However, the context does describe several divine musical elements associated with Tirthankaras' sermons. The Jambudveep Pragnapti Sutra mentions divine music and sound accompanying celestial events, and the "108 Attributes" text notes that "Music from divine drums at the time of sermons" is one of the 19 attributes created by heavenly gods [4]. Additionally, the Tirthankar's sermon is described as being delivered in Ardha-Magadhi language, understood by all beings, and heard clearly up to one Yojan away [4]. The context also mentions that sermons were delivered in the Samavasaran (divine assembly hall) with various divine embellishments [4]. While the specific raga isn't identified, the emphasis on divine music suggests that musical elements were integral to creating a conducive atmosphere for the sermons, likely to enhance the spiritual impact on listeners.

Here is a monologue of Lakshmana's story, based on the provided sources: "I am Lakshmana, the devoted younger brother of Rama. My story is one of unwavering service and divine purpose. I followed my brother and Sita into the forest, ever vigilant, ever ready to protect them. On our journey, I encountered many trials. Once, while fetching water, I met a young prince who, in truth, was Princess Kalyāṇamālā in disguise, ruling her kingdom to free her captive father. I helped reunite her with her father, freeing him from the mleccha king [4]. Another time, a cruel Brahmin named Kapila drove us from his home during a storm, yet Rama, in his boundless compassion, later forgave him and showered him with wealth [4]. My most personal trial came when we rested near Vaijayantapura. The princess Vanamālā, who had long desired me, was to be married to another. In her despair, she went to the forest to hang herself. I found her and, seizing the noose from her hands, saved her life [1]. I consoled her, and we were married that very night, returning to Rama and Sita at midnight [1][3]. Sita, seeing us together, playfully remarked that I had befriended the moon, for we arrived with the moonlight [3]. In time, I conquered the entire earth, bringing all the Vidyadharas and their cities under my rule, and I obtained the seven great treasures: the chakra, umbrella, bow, spear, mace, jewel, and sword [2]. I had eight chief queens, including Vanamālā and Kalyāṇamālā, and my lineage continued through my sons, ensuring my legacy endured [2]."

I don't have the original Logassa text or its English translation in the provided context. The sources contain metadata about Jain texts, translator biographies, and library catalogs, but not the actual Logassa verses or their translations. In general, the **Logassa** (also spelled *Logassa* or *Lokassa*) is a well-known Jain prayer (stotra) that praises the five supreme beings (Pancha Parameshthi) — the Arihantas, Siddhas, Acharyas, Upadhyayas, and Sadhus. A common version of the original Prakrit text and its English translation is: **Original (Prakrit):** *Logassa ujjoyagare, dhamma-titthayare, jine, arihamte, siddhe, ayariye, uvajjhae, savve-sahū, savva-pāṇi-bhūya-jīva-sattāṇam, bhaddaṁ pavvayaṁ, karemi.* **English translation:** "I bow to the illuminators of the world, the establishers of the religion, the Jinas, the Arhats, the Siddhas, the Acharyas, the Upadhyayas, and all the Sadhus. May there be auspiciousness for all living beings, creatures, souls, and sentient beings." This prayer is recited daily by Jains to express reverence and to wish well-being for all forms of life.

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].

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.