Uttaradhyan sutra with meaning

Gatha 23 of the Uttaradhyayana Sutra is part of a discourse where Lord Mahavira addresses Gautama Swami about the fleeting nature of the human body and the urgency of spiritual vigilance. The verse states: "Your body is weakening, your hairs are turning whitish, your tongue-power, of tasting and speaking is deteriorating. Hence Gautama! be not negligent even for a moment." [2] This is one of a series of verses (Gathas 23–29) that systematically describe the decay of the body—declining strength, whitening hair, and the onset of various diseases—as a reminder of mortality and the need to avoid carelessness (pramada) in spiritual practice. The broader context of this teaching emphasizes that the body is transient, fragile, and subject to decay, as also reflected in the Acharanga Sutra, which describes the body as "fragile and decay characterise it. It is transient, mortal and mutable." [4] The message is a call to break attachments (sneha) and renounce worldly bonds, just as an autumn lotus does not cling to water. [2] The underlying purpose is to inspire earnest effort toward spiritual purification and liberation, rather than complacency in the face of inevitable physical decline.

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].

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।

दशवैकालिक सूत्र की रचना आचार्य श्री सय्यंभव (Aryya Sayyambhava) ने अपने पुत्र की आध्यात्मिक प्रगति में सहायता के लिए की थी। यह सूत्र श्वेतांबर जैन परंपरा के मूल सूत्रों में से एक है, जिसकी रचना भगवान महावीर के शिष्य परंपरा में 6ठीं पीढ़ी के आचार्य ने लगभग 429 ईसा पूर्व की। [1] इसकी रचना का मुख्य उद्देश्य उनके पुत्र को आध्यात्मिक उन्नति में मदद करना था, क्योंकि उनका पुत्र दीक्षा लेने के छह महीने के भीतर मृत्यु को प्राप्त होने वाला था। [1] यह सूत्र आत्म-प्रवाद, कर्म-प्रवाद, सत्य-प्रवाद और प्रत्याख्यान पर्व पर आधारित है, जो आचरण के एक प्रामाणिक सिद्धांत को प्रस्तुत करता है। [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.