what is name of 12 chakravarti in current time cycle

Based on the provided context, the Jain version of the Ramayana features Sita (also called Janaki) with two sons, **Lavana and Ankusha** [Source 3]. These are the twin sons of Rama and Sita in the Jain tradition, and they are the nephews of Sita's brother, **Bhamandala** [Source 3]. The context also mentions that Sita had a brother named Bhamandala, who played a role in trying to prevent a conflict between the sons and their father, Rama [Source 3]. The context does not provide the name of a sister for Sita. However, it does mention that in a later incarnation, Sita became an Indra named **Sitendra** [Source 4]. Additionally, the Jain tradition includes other figures like Lakshmana (Saumitri) and Ravana (Dasānana), but the specific names of Sita's siblings beyond Bhamandala are not covered in the provided sources.

The muniraj's name was **Yamadhar** [1][2]. King Shrenik encountered him during a hunting trip, where the monk was engaged in deep meditation. To test the monk's equanimity, Shrenik set his hunting dogs on him, shot arrows at him, and finally placed a dead snake around his neck—yet Yamadhar remained completely undisturbed throughout [1][2]. Queen Chelna, distressed by her husband's actions, took Shrenik back to the monk's meditation spot. There, she gently removed the ants and snake from Yamadhar's body, cleaned his wounds, and applied sandalwood paste. When Yamadhar finally opened his eyes, he blessed both of them, showing no distinction between the king who caused him pain and the queen who alleviated it. This display of true equanimity convinced King Shrenik of the authenticity of Jain monks' self-restraint, leading him and Queen Chelna to become devoted followers of Jainism and Bhagawan Mahavir [1][2].

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]