Who took birth from ब्राह्मण womb instead of lord mahaveer?

According to the Jain scriptures, Lord Mahavir's height was **seven cubits (सात हाथ)** tall [1][2][3]. A cubit is an ancient unit of length based on the distance from the elbow to the tip of the middle finger, typically around 18–21 inches (45–53 cm). Therefore, seven cubits would roughly translate to approximately **10.5 to 12.25 feet (3.2 to 3.7 meters)** tall. The scriptures also describe his body as having a *sam-chaturasra* (perfectly symmetrical) structure with a *vajra-rishabh-narach* constitution, meaning his joints were perfect and exceptionally strong [1][2][3]. His complexion was fair, like a line of gold or the pollen of a lotus [2][3].

Based on the provided sources, here are a few notable incidents from Lord Mahavira's life: - **Harassment by people and insects:** After his renunciation, his body was anointed with fragrant sandalwood paste (goshirsh-chandan). Attracted by the scent, numerous insects like bumblebees stung his body, sucked blood, and tore flesh for more than four months. Also, while he stood in meditation, some people would greet him while others beat him with sticks or played the veena to distract him, but he remained unmoved and absorbed in his meditation [1]. - **Troubles by the god Sangama:** The god Sangama created many obstacles (upasargas) for Lord Mahavira, including defiling all the pure food and water in the village of Gokula where the Lord had gone to break his fast. Despite this, the Lord felt no anger or hatred. Realizing the Lord's spiritual strength and unwavering resolve, Sangama eventually fell at his feet and sought pardon, which the Lord granted [2]. - **False complaint by other sages:** During his first rainy season retreat in Moraka, cows grazed around his hut and even destroyed it, but the Lord did not drive them away. Other sages, unable to tolerate his patience, lodged a false complaint against him with the Head-Ascetic, claiming people thought Mahavira was the only true ascetic while they were "a band of rogues" [3].

The saffron (kesar) offering made to the idol of Lord Mahavir is part of the elaborate worship rituals (Abhisheka) that many in the Jain community now perform enthusiastically, especially during festivals like Mahavir Jayanti [1]. Offerings of water, rice, fruit, incense, lamps, and sweets are made to the Tirthankar idol as part of this worship [1]. The saffron color is traditionally considered auspicious and pure in Indian culture, and offering it symbolizes devotion and reverence. The deeper spiritual significance of such offerings is explained in Jain philosophy: each offering represents a spiritual aspiration. For instance, offerings are made to express the desire for liberation (Siddhshila) and to aspire toward the state of foodlessness (Anahari Pada) [2]. The worship of the idol is meant to help devotees internalize the qualities of Lord Mahavir—non-attachment, renunciation, and the path to liberation—rather than for material benefit, as Mahavir himself opposed ritualism for material gain [1]. The external offerings serve as reminders of the internal spiritual goals of right faith, right knowledge, and right conduct [5].

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.