Samvatsari meaning in hindi

In Jainism, **Abhaksh (अभक्ष्य)** means "forbidden articles of food" — items that are prohibited because consuming them involves violence (himsa) toward living beings or harms spiritual purity [1]. The concept is central to the Jain principle of *Ahimsa*, as even abstaining without a formal vow still incurs sin; a vow must be taken to formally renounce these foods [1]. The tradition lists **22 Abhaksyas**, including honey, butter, meat, liquor, ice, hail stones, poison, clay, berry pickles, night eating, dvidal (split pulses), chalit-rasa, many-seeded vegetables, brinjals, trifle fruits, unknown fruits, and pods of various trees like Banyan and Umbara [1]. The rationale is that pure food leads to pure thoughts, while *tamashic* (dulling) and *rajashic* (passion-arousing) foods lead to bad thoughts, diseases, and violence toward living beings [1]. Time limits also apply — for example, confectionery and corn powder become non-eatable after specific durations depending on the season [1].

The **Uttaradhyayana Sutra** is one of the most important Jain scriptures, often called the "Gita of Jainism" because of its comprehensive teachings on both behavioral and spiritual life [2][3]. It is considered the last precept of Bhagawan Mahavira, and tradition holds that he attained salvation while preaching this very text [2][3]. The scripture is traditionally read and heard on the day of Deepawali, which is celebrated as Mahavira's salvation day [3]. The version we have today, consisting of 36 chapters, was compiled and finalized by Devardhigani Kshamashramana about a thousand years after Mahavira [2]. The Sutra's content covers a wide range of topics. The first four chapters focus on inspiring discipline, self-control, tolerance, and caution in one's behavioral life [2]. It also contains profound spiritual teachings, including a famous dialogue where Gautam Swami asks Lord Mahavir about the fruits of obeisance (vandan). Mahavir replies that the fruits are birth in a noble family, prosperity, and fame [1]. In a more detailed version from the Yog Shastra, the fruits of obeisance are described as loosening the deep bonds of eight karmas, making long-lasting karmas less enduring, weakening intense karmas, and narrowing the range of karmas that cover the soul [1]. The text also explains the four ways of worshiping Jineshwar: Nama (words), Sthapana (picture), Dravya (physical object), and Bhava (feeling) [1].

जम्बूस्वामी जैन धर्म के अत्यंत महत्वपूर्ण व्यक्ति थे, क्योंकि वे इस समय चक्र के अंतिम केवली (सर्वज्ञ) थे। उनका जन्म 542 ईसा पूर्व में राजगृही में एक धनी व्यापारी परिवार में हुआ था। सोलह वर्ष की आयु में, गणधर सुधर्मा स्वामी का उपदेश सुनकर उन्होंने वैराग्य धारण कर लिया। अपने माता-पिता के आग्रह पर उन्होंने आठ कन्याओं से विवाह तो किया, परंतु विवाह की पहली रात को ही उन्होंने अपनी पत्नियों को आध्यात्मिक उपदेश दिया। उसी रात उनके घर घुसे एक कुख्यात चोर प्रभव ने भी यह उपदेश सुना और वह भी वैरागी हो गया। अगली सुबह जम्बूस्वामी ने सुधर्मा स्वामी से दीक्षा ली, और प्रभव सहित 527 लोग उनके साथ साधु बन गए [3]। जम्बूस्वामी ने सुधर्मा स्वामी के मार्गदर्शन में बारह वर्षों तक सभी आगमों का अध्ययन किया। सुधर्मा स्वामी के केवलज्ञान प्राप्त करने के बाद वे जैन संघ के प्रमुख बने और 44 वर्षों तक इस पद पर रहे। इसके बाद उन्होंने स्वयं केवलज्ञान प्राप्त किया और 80 वर्ष की आयु में निर्वाण को प्राप्त हुए [1]। वे इस समय चक्र के अंतिम केवली माने जाते हैं, जिसके बाद किसी को भी पूर्ण सर्वज्ञता प्राप्त नहीं हुई। उनके जीवन से यह शिक्षा मिलती है कि सांसारिक सुख और भौतिक आकर्षण क्षणिक हैं, और आत्मा की शुद्धि तथा मोक्ष की प्राप्ति ही जीवन का सर्वोच्च लक्ष्य है। जैन धर्म में उनका योगदान अद्वितीय है, क्योंकि अधिकांश मूल जैन शास्त्र (12 अंग आगम) सुधर्मा स्वामी और जम्बूस्वामी के बीच संवाद के रूप में रचे गए हैं [1]।

The phrase you're asking about — "Mama muṇḍāveha, mama pavvāveha, mama vesaṃ samappeha...!" — is not directly covered in the provided knowledge base. However, based on general Jain knowledge, this is a Prakrit line from the **Mahāvīra's initiation (dīkṣā) narrative** in the *Kalpa Sūtra* (and related Jain texts). It translates roughly as: **"Shave my head, initiate me, and give me the mendicant's robes...!"** — it is the request made by Prince Vardhamāna (the future Lord Mahāvīra) to Indra (who appears in disguise) when he renounces the world to become an ascetic. The second part of your quote, **"Savi jiva karu shasanarasi"**, appears to be a garbled or variant rendering of a forgiveness/universal-blessing line. The closest canonical Jain verse in the provided context is the **Kshamavani Sutra** (Universal Forgiveness Prayer): *"Khamemi savve jīvā, savve jīvā khamantu me; mitti me savva-bhūesu, veram majjham na keṇai"* — meaning **"I forgive all living beings; may all living beings forgive me; my friendship is with all beings; I have no enmity with anyone"** [1]. This is the standard Jain prayer of universal forgiveness recited especially during Samvatsari (the last day of Paryushan). So the overall sense of your quote combines the dramatic moment of renunciation with the spirit of universal goodwill and forgiveness toward all living beings.

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.