Not able to chnage my job - either not getting interview calls or if getting some then not moving forward - what type Karm Uday I have currently

The most famous Jain scriptures are the **Agam Sutras** (also called Jain Agam or Siddhanta), which are the canonical texts compiled from the oral teachings of Bhagwan Mahavira by his immediate disciples, the Ganadhars [1][3]. These were originally passed down orally for about a thousand years before being recorded on leafy papers (Tadpatris) around 980 years after Mahavira's nirvana, with a major written redaction led by Devardhi-gani Kshamashraman at the Vallabhi Council (~466 A.D.) [1][4]. The Agam literature is traditionally divided into several categories, including the **12 Ang-agams** (the primary scriptures), **12 Upangas**, **6 Chhed-sutras**, **4 Mool-sutras**, **10 Prakirnas**, and **2 Chulikas** [4]. Key individual scriptures include: - **Acharang Sutra** – the first Ang-agam, describing ascetic conduct and the five great vows [3] - **Sutra-kratang**, **Sthanang**, and **Bhagavati (Vhakhya-prajnapti)** – other major Ang-agams [2] - **Uttaradhyayana Sutra** – Mahavira's last sermon and a Mool-sutra [3] - **Kalpasutra** – a famous text by Bhadrabahuswami [3] - **Tattvarth Sutra** – a key philosophical text beginning with "Samyag darsana jnana chartrani mokshamargh" [3] Notably, the **12th Ang-agam (Drashtivad)** and the **14 Purvas** are extinct in both major sects, while the Digambar tradition lost all 12 Ang-agams and relies on substitute literature such as works by Acharya Kundakunda (e.g., **Samaysar**, **Niyamsar**, **Panchastikaya**, **Pravachansar**) [2][3].

Based on the Jain scriptures in the provided context, we should not eat food that grows underground because such foods are classified as **Anantkaya** (aggregate plant life), which contains innumerable living beings (jivas) [1]. The context lists 32 such forbidden foods, including tubers (Bhumikand), carrots, garlic, ginger, turmeric, radish, yams, and sprouted pulses [1]. These are considered "one-sensed" beings with infinite lives in a single body, and consuming them destroys countless souls [1]. The scriptures state that we are not endowed with the sense of taste to kill these innumerable living beings, and doing so for taste will result in losing the organ of taste in the next birth [1]. Additionally, the Acharanga Sutra explains that food placed on earth-bodied beings (sachit earth) is considered faulty and unacceptable, as it involves harm to earth-bodied beings [2]. By abstaining from eating these underground foods, one gains the merit (punya) of saving the lives of infinite living beings [1].

Based on the provided scriptures, the supernatural powers described for omniscients (those who have attained kevalajñāna) are vast and multifaceted. The core power is omniscience itself—infinite, indestructible, perfect knowledge that knows all substances of the three worlds and the three times directly and simultaneously, without relying on sensory knowledge [1]. This omniscience is one of the four infinitudes (ananta catuṣṭaya) of the soul, which also include infinite perception, infinite bliss, and infinite energy [2][5]. Beyond the fundamental power of omniscience, the scriptures describe a range of miraculous accomplishments (rddhi) and attributes. For example, the Ganadhara (chief disciple) is said to possess eight miraculous accomplishments, including the power of bodily transformations (vikriyārddhi), the power to move in air, water, and fire (kriyārddhi), and the power to feed innumerable beings with limited food (kṣetrarddhi) [1]. The Arhat (omniscient being) is also described as having thirty-four miraculous happenings (atiśaya) and eight splendours (prātihārya), which include a divine voice without lip movement (divya dhvani), a halo of unmatched luminance (bhāmandal), and a shower of fragrant flowers (puṣpa-varṣā) [2][5]. Additionally, other beings with special powers (labdhi) are described as having abilities such as turning their bodily fluids into fragrant medicine (Sarvaushadhi labdhi), giving every part of the body the capacity to hear (Sambhinnashroto labdhi), and various extraordinary memory powers like the capacity to elaborate the meaning of an aphorism into a vast canon (Beej buddhi) [4].

मोहनीय कर्म की उत्कृष्ट (अधिकतम) स्थिति 70 कोड़ा-कोड़ी सागरोपम है। [1] यह स्थिति बंध (Sthiti Bandha) के अंतर्गत आती है, जो कर्म बंधन की अवधि निर्धारित करती है। [1] अन्य कर्मों की तुलना में मोहनीय कर्म की स्थिति सबसे लंबी होती है। उदाहरण के लिए, ज्ञानावरणीय, दर्शनावरणीय और अंतराय कर्म की अधिकतम स्थिति 30 कोड़ा-कोड़ी सागरोपम है, जबकि वेदनीय कर्म की अधिकतम स्थिति 30 कोड़ा-कोड़ी सागरोपम है। [1] मोहनीय कर्म को सबसे खतरनाक कर्म माना जाता है क्योंकि इसी के कारण आत्मा के सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र में बाधा उत्पन्न होती है। [5]

आपके प्रश्न का सीधा उत्तर इस ज्ञानकोष में स्पष्ट रूप से नहीं दिया गया है, लेकिन जैन दर्शन के सिद्धांतों के अनुसार, मंदिर न जाना अपने आप में कोई पाप या कर्म-बंधन का कारण नहीं है। जैन धर्म में कर्म-बंधन मुख्य रूप से हिंसा, झूठ, चोरी, असंयम और परिग्रह जैसे पाप कार्यों से होता है, न कि केवल मंदिर न जाने मात्र से। हालांकि, मंदिर जाना और तीर्थंकरों की पूजा करना आत्म-शुद्धि और सद्भावना के विकास के लिए लाभदायक माना गया है [3]। जैन ग्रंथों के अनुसार, मंदिर जाने का उद्देश्य तीर्थंकरों के प्रति सम्मान प्रकट करना और उनके दिखाए मार्ग पर चलने की प्रेरणा लेना है [3]। यदि कोई व्यक्ति शारीरिक अक्षमता या अन्य वैध कारणों से मंदिर नहीं जा पाता, तो यह पाप नहीं है। असली बात यह है कि व्यक्ति अपने मन, वाणी और शरीर की क्रियाओं के प्रति सजग रहे और समभाव (equanimity) का पालन करे, क्योंकि नए कर्मों का बंधन प्रतिक्रियाओं और राग-द्वेष से होता है [1]। यदि व्यक्ति जागरूकता (awareness) के साथ कार्य करता है, तो वह कर्म-बंधन से बच सकता है [2]। इसलिए, मंदिर न जाना उतना महत्वपूर्ण नहीं है जितना कि आत्म-जागरूकता और सदाचार का पालन करना।

In Jain philosophy, a death caused by someone else's carelessness is not attributed to a single cause, but rather to the collective interplay of five causal factors (Samavayi) that are always present for any event: Time (Kal), Intrinsic nature (Swabhav), Predestination (Niyati), Instrumental cause (Nimitta, which includes external beings/objects), and Karma (internal cause) along with Freewill (Purushärtha) [1]. So, it is not simply "due to the person's own karma" OR "due to another person's karma" — both are simultaneously at work. The careless person acts as the instrumental cause (Nimitta), while the deceased person's past karma determines the suffering they experience [1][5]. The context clarifies that the fruits of suffering are essentially a consequence of the soul's own past actions, whether performed in this birth or a previous one [5]. However, the person who caused the harm also generates new karma through their own negligence and intention, which they will bear consequences for [2]. Jain philosophy emphasizes that while all five causes are present, individual effort (Purushärtha) is the only one in our control, and it can change or eradicate one's karma [4]. Therefore, from a spiritual perspective, the person who died should reflect on their own karma and predestination, while the person who caused the harm is responsible for their own negligent actions and their karmic consequences [1].