what are the bhavs of parshvanath bhagwan
Based on the provided context, the question about the "bhavs" (inner states or feelings) of Parshvanath Bhagwan is not directly answered. The sources describe his life events, qualities, and the story of his previous birth, but they do not use the specific term "bhavs" to categorize his mental states.
However, the context does describe his key qualities and attitudes. He demonstrated a very keen sense of non-violence and detachment from all material possessions and relationships [1]. He showed that one should be detached and impartial regardless of whether a person is a well-wisher or enemy, understanding that strange behavior from others may be due to past karmas [1]. He also continued developing a higher purity of consciousness after renunciation, ultimately attaining omniscience [1]. Additionally, the context describes the qualities of senior ascetics in his tradition, who had conquered anger, conceit, deceit, greed, senses, sleep, and pain, and were free from the desire for life and fear of death [4].
Sources
Related questions
Dada Bhagwan is the spiritual name used for the author and central figure behind a large body of spiritual literature, primarily published by the Dada Bhagwan Aradhana Trust and the Mahavideh Foundation. The name appears extensively in the Jain eLibrary master list, where he is credited as the "sutra author" for numerous books and discourses translated into many languages, including Hindi, Marathi, Gujarati, English, German, Spanish, Portuguese, and Punjabi. His works cover topics such as self-realization, karma, anger, worry, and conflict resolution, with titles like *Aptavani*, *Who Am I*, *Science of Karma*, and *Pratikraman*. The literature attributed to Dada Bhagwan is typically edited by Niruben Amin or Deepakbhai Desai, and published by the Dada Bhagwan Aradhana Trust. The collection includes foundational texts like *Aptavani Shreni* (a multi-volume series), as well as practical guides on daily life, such as *Adjust Everywhere*, *Life Without Conflicts*, and *Noble Use of Money*. These works are part of a broader spiritual teaching tradition that emphasizes self-awareness, non-attachment, and the science of karma, with many titles available in multiple languages to reach a global audience.
The snake is a symbol of Bhagwan Parshwanath because of two key events in his life. First, his mother Queen Vamadevi observed a snake passing by during her pregnancy, which made such an impression that she named her son "Parshva," meaning "nearby" [1]. Second, as a prince, Parshva-kumar saved a half-burnt snake from a sacrificial fire lit by the mendicant Kamath, reciting the Namaskar-mantra for the dying creature [1][2]. After death, that snake was reborn as Dharanendra, the king of gods of the Nag kumars (snake-like deities) [1][2]. Later, when Parshvanath was meditating, Kamath (reborn as Meghamali, the god of rain) attacked him with fierce animals and floods. In gratitude, Dharanendra protected Parshvanath by spreading his fangs over his head like a canopy and creating a lotus-form with his tail to keep him afloat [2]. This act of divine protection by the snake-god is why the snake became Parshwanath's enduring symbol, representing compassion, protection, and the power of non-violence.
Your inspiration from Bhagwan Mahavir's story is well-founded. While in his mother Queen Trishala's womb, Mahavir remained completely motionless out of compassion, to avoid causing her any pain. However, this stillness made his mother deeply anxious, fearing something was wrong with her baby [2][3]. Realizing that even this brief stillness caused his parents such grief, he reflected that renouncing the world during their lifetime would surely break their hearts [3]. Therefore, he decided he would not take Diksha (initiation) until after his parents had passed away, so they would not suffer worry or sorrow on his account [3][4]. This decision reflects his profound compassion and sense of obligation to his parents. The context also shows that this principle of seeking parental permission was standard practice; for instance, Lord Mahavir told the young Aimutta that Diksha could not be given without his parents' consent, and Megh Kumar similarly sought his parents' blessing before initiation [1][5]. So Mahavir's choice was not just a personal one but a model of respect and care for family, even while on the spiritual path.
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.