why should we not ear food which grows underground

The knowledge base does not specifically address the use of parchment paper for cooking fasting food during Das Lakshana Parva. However, it does provide general guidelines about fasting and food preparation during this period. During Das Lakshana Parva (the Digambar 10-day festival), fasting typically involves complete abstinence from food or drink, though boiled water is permissible during the daytime [1][4]. For those who cannot fast fully, eating only one meal counts as limited fasting [1][4]. The scriptures emphasize avoiding harm to living beings, including earth-bodied, fire-bodied, air-bodied, plant-bodied, and mobile-bodied beings [3]. Food preparation rules for ascetics prohibit accepting food from pots sealed with clay, shellac, cloth, iron, wood, or other materials, as opening such seals may harm living beings [3]. Additionally, food mixed with flowers, seeds, or other vegetables is considered improper for ascetics [5]. In general, for laypeople preparing fasting food during Das Lakshana, using parchment paper would be a practical concern about avoiding harm to living beings and maintaining purity of food. Since parchment paper is a processed, non-living material, it would generally be acceptable for cooking, provided the food itself is prepared without violating Jain principles of non-violence (e.g., avoiding root vegetables, ensuring food is not cooked specifically for you if you are an ascetic). However, the specific use of parchment paper is not addressed in the provided sources, so you may wish to consult your local Jain spiritual teacher (Sadhu/Sadhvi) for guidance on this practical matter.

Feeling spiteful and resentful after being left out is a very human experience, and Jain teachings offer a clear path through it. The core idea is to transform negative impulses into positive ones. When you feel jealous or resentful of others' friendships, try to practice **Maitri Bhāvanā** (friendship) and **Pramod Bhāvanā** (appreciation) [3]. Instead of focusing on your own exclusion, try to feel genuine happiness that your friends are doing well—this can turn your unhappiness into happiness and help the feeling of jealousy disappear [1]. The teaching is to consider everyone as a friend, which stops hostility [1]. Practically, you can respond to your feelings without letting them control you. When resentment arises, you can use calming techniques like saying the Navakār Mantra, taking deep breaths, counting to 10, or thinking good thoughts [3]. It's also important to forgive those who hurt you, as holding onto hurt only hurts yourself first [4]. Forgiveness doesn't mean you don't take action; it means you respond without anger, blame, or negativity [2][4]. Finally, remember the principle "to have a friend, you have to be a friend"—focus on being kind, generous, and polite to others, which naturally attracts friendship [5].

Based on the Jain philosophy of karma, your situation of not getting interview calls or not moving forward in your career is understood as the result of past karmas (destiny or *Prarabdha*), but it is not something you are helpless against. The knowledge base explains that karmas are divided into three categories: *Sanchit* (accumulated), *Vartaman* (present), and *Uday* (operative). The *Uday* karmas are the ones currently bearing fruit and constitute your present destiny. However, your present actions and efforts (*Purushartha*) create new karmas and can actively change your circumstances. The key principle is that destiny and effort are not at odds; they are two sides of the same coin. While you must bear the results of your operative karmas, you have the power to modify their effects through your current efforts. The process of *Nirjara* (shedding of karmas) can be accelerated through right conduct, self-restraint, and spiritual practices. Specifically, you can work on reducing the intensity of karmas that cause obstacles. The *Antaraya* (obstructing) karma is particularly relevant here, as it is responsible for all obstacles in life, including those preventing career advancement. By engaging in positive actions, charity, and removing obstacles for others, you can mitigate the effects of this karma and improve your prospects.

When you could not save a close person or repay their favors, Jain teachings offer a clear path: the only way to truly become free of such obligations is to help that person understand and establish themselves in the true religion (dharma) as taught by the Omniscient (Kevali) [1]. Even if you served your parents daily with oils, baths, ornaments, and carried them on your shoulders, or gave all your wealth to a former benefactor, or even shifted a preceptor from a drought-stricken area to a good one or cured a fatal disease—none of these fully recompense the debt [1]. The debt is only cleared when you explain the true religion and its subtleties to them and help them become stable in it [1]. If they felt disappointed or you couldn't help them get on the right path, remember that grief and lamentation over the departed—crying "O mother! O father!"—is rooted in attachment (moha) and does not truly help anyone [4]. The wise person, like a deer that keeps far from a lion, should examine dharma and avoid sinful actions from afar [4]. A true friend is one who stops you from sin, leads you on the right path, and helps in times of need [3]. Since you cannot turn back time, the best you can do now is to cultivate good conduct, practice repentance for your lapses (as in the Pratikramana, asking forgiveness from all beings), and dedicate yourself to the true religion—this is the way to honor their memory and work toward your own spiritual progress [5].

This is a delicate family situation, and the key is to explain your family’s values to your children in a way that is honest, compassionate, and consistent, without undermining their mother. You can tell them that in our family, we follow the principle of *Ahimsa* (non-violence), which means we try to avoid causing harm or suffering to any living being [3]. Explain that eggs come from chickens, and the egg industry involves a lot of cruelty—hens are kept in tiny, crowded cages, are debeaked, and are treated like "egg-producing machines" [3][4]. Even unfertilized eggs support this industry, and a fertilized egg is the pre-birth stage of a chick [3][5]. So, for us, eating eggs is not in line with our commitment to compassion. Regarding the difference with your wife, it's important to be honest with your children without creating conflict. You can say something like: "Mommy and I have different views on this, and that's okay. We both love you very much. For me, following our Jain values of *Ahimsa* is very important, and that's why I choose not to eat eggs. You can make your own informed choice as you grow up, but I want to share with you why this matters to me." This approach respects your wife's autonomy while clearly communicating your own values and the reasoning behind them, allowing your children to understand the "why" rather than just a rule.

The Brahmacharya vow differs in scope between a monk (sādhu) and a layperson (śrāvaka/śrāvikā): **For a monk (Brahmacharya Mahāvrata):** - Complete renunciation of all sensuous pleasure activities of any sort — abstinence from enjoying sensuality, causing others to do it, or consenting to it [1] - After taking this vow, one must confess, blame, repent, and exempt himself of sins committed in the three modes of mind, speech, and body [1] - It is described as the basis of all five great vows; if it is broken, all other vows are broken, and it is considered the most difficult vow to master, like the Svayambhuraman sea [3] - It is practiced with three pure modes (three karaṇas and three yogas) and must be maintained for life, until death [4] **For a śrāvaka (Maithun Virman Anuvrata):** - Abstaining from sexual intercourse with all other women except one's own wife [5] - This is one of the five Anuvratas (minor vows), which are the same five vows as monks' Mahāvratas but observed partially rather than fully — only the magnitude differs [5] - The śrāvaka also observes the nine stipulations of celibacy (Brahmacharya Vada), which include not consuming intoxicants, eating less than one's hunger, and avoiding body-focused sensual pleasures [2] In essence, the monk's vow is absolute and total renunciation of all sensual pleasure, while the layperson's vow is limited to fidelity within marriage, with additional protective stipulations.