No say it specific
The Dashavaikalik Sutra's seventh chapter (Suvakkasuddhi) provides specific rules for ascetics about what not to say. An ascetic should never comment on a householder's business dealings with statements like "this is the best," "this is very costly," "this is unique," "this has no parallel," "this is not for sale," or "this is a dirty thing" [1]. Similarly, they should not praise or criticize trades, such as saying "you did well to buy this cheaply" or "good that you sold this at a profit" — in fact, ascetics have no right to discuss business at all since commerce is completely prohibited for them [1][3].
The sutra also prohibits commenting on mundane activities, such as praising a house construction, the cooking of medicated oil, or the cutting of a forest, nor should they express relief at a rogue's misfortune or death [2]. Ascetics must not give orders to householders like "sit here," "come here," "do this," "go to sleep," or "go away" [3]. They should not make conclusive statements about past, present, or future facts when uncertain or doubtful — only when knowledge is free of doubt may they say "it certainly is like this" [5]. They should also avoid provocative words during wars between gods, humans, or animals, and not wish for weather changes or relief from suffering [3].
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The Jain religion does not directly address makeup or cosmetics in the provided context, but its core principles of non-attachment (Aparigraha), simplicity, and self-restraint offer clear guidance. Jainism emphasizes curbing desires, reducing wants, and limiting consumption to reasonable levels, as outlined in the vow of non-possession [3]. The religion teaches that self-purification (Atma-shuddhi) rather than the acquisition of earthly pleasures is the aim of life, and that happiness (Shreya) is preferred over pleasure (Preya) [1]. Additionally, Jainism's foundational principle of non-violence (Ahimsa) extends to all daily activities, including personal care routines [3]. Since makeup often involves vanity, attachment to physical appearance, and potentially products tested on animals, it would generally be discouraged or minimized in Jain practice. The emphasis on reducing desires and avoiding excessive indulgence in sensual pleasures suggests that makeup, if used at all, should be modest and not become a source of attachment or ego. Jains are encouraged to focus on inner spiritual development rather than external adornment, as the ultimate goal is liberation from the cycle of birth and death through right conduct and detachment from material things [5].
The provided context does not directly address civil duties such as voting or jury duty in the USA. However, Jainism's core ethical principles offer clear guidance for civic participation. The primary precept, applicable to "king and commoner alike," is to "do your duty and do it in as humane a spirit as you can" [1]. This suggests that participating in civic duties like voting and jury service is a responsibility to be fulfilled with compassion and integrity. Jainism emphasizes non-violence (Ahimsa), non-absolutism (Anekantavada), and non-possessiveness (Aparigraha) [5]. These principles would inform how a Jain approaches these duties. Voting would be an exercise in supporting leaders and policies that minimize harm to all living beings and promote the welfare of the community, reflecting the Jain obligation to contribute to the public good [1][2]. Jury duty would be approached with a commitment to fairness and truth, respecting the multiple perspectives involved in a case (Anekantavada) and avoiding any action that could cause harm through a biased or unjust verdict. In general, Jains are encouraged to be responsible and ethical citizens, and fulfilling civic duties is a way to practice compassion and social responsibility in daily life.
The Brahmacharya vow differs in scope between a monk (sādhu) and a layperson (śrāvaka/śrāvikā): **For a monk (Brahmacharya Mahāvrata):** - Complete renunciation of all sensuous pleasure activities of any sort — abstinence from enjoying sensuality, causing others to do it, or consenting to it [1] - After taking this vow, one must confess, blame, repent, and exempt himself of sins committed in the three modes of mind, speech, and body [1] - It is described as the basis of all five great vows; if it is broken, all other vows are broken, and it is considered the most difficult vow to master, like the Svayambhuraman sea [3] - It is practiced with three pure modes (three karaṇas and three yogas) and must be maintained for life, until death [4] **For a śrāvaka (Maithun Virman Anuvrata):** - Abstaining from sexual intercourse with all other women except one's own wife [5] - This is one of the five Anuvratas (minor vows), which are the same five vows as monks' Mahāvratas but observed partially rather than fully — only the magnitude differs [5] - The śrāvaka also observes the nine stipulations of celibacy (Brahmacharya Vada), which include not consuming intoxicants, eating less than one's hunger, and avoiding body-focused sensual pleasures [2] In essence, the monk's vow is absolute and total renunciation of all sensual pleasure, while the layperson's vow is limited to fidelity within marriage, with additional protective stipulations.
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.