Por qué los principios fundamentales del jainismo —no violencia (Ahimsā), no absolutismo (Anekāntavāda) y no posesividad (Aparigraha)— son universales y científicos y aparecen en cualquier religión?

Las relaciones entre el jainismo y el budismo son históricamente complejas: aunque ambas tradiciones comparten raíces comunes y coinciden en lo esencial, también han mantenido una larga historia de mutua crítica y refutación [1]. **Puntos de convergencia:** - Ambas surgieron del sistema Samana (no brahmánico) y comparten el objetivo de la liberación (moksha), la filosofía del karma, la reencarnación y el rechazo a la violencia védica, especialmente la de los sacrificios animales [1][2]. - Coinciden en que la violencia fundamental es la infatuación mental (un defecto de la mente) y la destrucción de vida que de ella se deriva [1]. - Ambas se oponen unánimemente a la violencia del ritual védico [1]. **Puntos de divergencia y crítica mutua:** - A pesar de la similitud en la definición de no violencia, desde la antigüedad ha habido aceptación y rechazo mutuo en su pensamiento [1]. - El Sūtrakṛtāṅga (obra agama jainista) contiene una refutación de la visión budista sobre la no violencia, mientras que el Majjhimanikāya (obra del canon budista) ridiculiza la postura jainista [1]. - La razón principal de esta oposición es que el budismo no aceptó la restricción excesiva de las actividades externas que el jainismo adoptó para practicar su definición sutil de no violencia perfecta en nueve aspectos; el budismo optó por el "camino medio", mientras que el jainismo optó por una disciplina externa más estricta [1]. - Esta refutación mutua se mantiene en obras posteriores como Viryukta y Abhidharma Kośa, aunque con nuevos matices [1]. En cuanto a la antigüedad, el jainismo no es una rama del budismo: existía mucho antes de que el budismo fuera concebido, y algunos estudiosos incluso sugieren que el budismo podría ser una rama del jainismo, aunque esto es especulativo [3].

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.