King shrenik once tested a tapasvi muni what was the muniraj's name ?

The story of King Shrenik and Queen Chelna is a well-known tale from the time of Bhagawan Mahavir. King Shrenik of Magadha fell in love with and married Chelna, the beautiful daughter of King Chetak of Vaishali. While Queen Chelna was a devoted follower of Jainism, King Shrenik was influenced by Buddhism and doubted the sincerity of Jain monks, believing their equanimity and self-restraint were superficial [1]. To test this, Shrenik went on a hunting trip and found a Jain monk, Yamadhar, in deep meditation. He set his dogs on the monk, but the monk remained calm, and the dogs quieted. He then shot arrows at the monk, but they missed, and finally placed a dead snake around the monk's neck. When Queen Chelna learned of this, she took the king back to the monk, where they found ants and insects crawling over his body, yet he remained unmoved. She gently removed the snake and insects and applied sandalwood paste to his wounds. When Yamadhar opened his eyes, he blessed both of them without distinguishing between the king who caused him pain and the queen who alleviated it. Impressed by this true equanimity, King Shrenik became convinced of the monks' genuine detachment and became devoted to Jainism and Bhagawan Mahavir [1][2]. The story's moral teaches that one should not doubt the devotion of those more religious and should respect and support such individuals rather than cause them harm [2].

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].

Based on the provided context, the Jain version of the Ramayana features Sita (also called Janaki) with two sons, **Lavana and Ankusha** [Source 3]. These are the twin sons of Rama and Sita in the Jain tradition, and they are the nephews of Sita's brother, **Bhamandala** [Source 3]. The context also mentions that Sita had a brother named Bhamandala, who played a role in trying to prevent a conflict between the sons and their father, Rama [Source 3]. The context does not provide the name of a sister for Sita. However, it does mention that in a later incarnation, Sita became an Indra named **Sitendra** [Source 4]. Additionally, the Jain tradition includes other figures like Lakshmana (Saumitri) and Ravana (Dasānana), but the specific names of Sita's siblings beyond Bhamandala are not covered in the provided sources.

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.