K

So six fold causations are: 1.doer- performer, 2.deed- performance,
3.means, 4.purpose- receiver of performance, 5.source-donor and 6.supporting stage.

From conventional point of view, the potmaker is karta- doer agent, pot is the deed-karma, the wheel, thread and stick are the karan- immediate cause, pot maker is making pot for the person who wants to put water in it so that person is sampradan- deed which is given to someone, from the basket he took the clay to make pot that is why it is apadan- ablative cause, or the deed coming out of a permanent thing and he made pot with the support of the earth so the earth is adhikaran- one’s help is needed to perform the work. From absolute point of view all these six karaks are in one substance by itself. The clay independently ends up becoming pot so the clay is the karta, the pot which can not be separated from clay and that is why pot or clay is the karma, clay by itself by its own modification property got converted in to pot so clay by itself is the karan, Clay gave pot type of deed to itself (i.e. to clay) therefore clay itself is sampradan,
clay remained permanent in the transformation from clay to pot so clay by itself is apadan, and clay took its own support to make pot so clay by tself is the adhikaran. (ref: jain siddhant prasnottarmala page 125-126)
Absolute six cases are as follow:
Absolute six cases will become helpful to the soul seeker. Sadhak ne atma kalyan mate jaruri chhe.
seventh case in grammar is sambodhan. so it is not used because there is no action occurred in sambodhan. Hey Gyayak…. this is sambodhan. Sambodhan is denominative- to address some one.
Sambandh vibhakti is also not used as it is joining other substances together. In Adhyatma, there is no relationship with others at all. Therefore
in vibhakti there are six only and sambandh and sambodhan is not considered. (Shat kaarak anushilan, Ratanchand Bharill page 9). Sambandh is 6th vibhakti and it is genitive and denotes the possession. Sambodhan is 8th vibhakti and it is vocative and denotes nominative of address. (For further, please see the table at the end of dictionary).

1. Auspicious events,
   times and moments (of Jina’s lives);
2. Auspicious Moments;
   (2) Five most auspicious events.

1.conception(chyavana) 2. birth 3. renunciation (Diksha) 4. Omniscience (Kaivalya) and 5. liberation (Nirväna) of a Teerthankara

Infinite vision and perception. After acquiring it, the cycle of births and deaths is broken forever. Any soul can attain it, by getting rid of karmas, attachments and hatreds. With it comes kevalgnan, infinite Dhariya, Tapa and Veerya.

There are certain time during 24 hrs day that is set aside for swaadhyaay. They are as follow:
1: Purvaahn or Gausargik kaal : 48 minutes after sunrise to 48 minutes prior to noon time.
2: Praadoshik*or Aparaahn kaal: 48 minutes after 12 noon till 48 minutes prior to sunset.
3: Praadoshik* or Purva raatri kaal: 48 minutes after sunset to 48 minutes prior to midnight.
4: Apar raatri or vairaatrik kaal: 48 minutes after midnight to 48 minutes prior to sunrise.
* The time in which there is element of beginning of night present is known as praadoshik kaal. The time of the later part of the day ( 48 minutes past
noon till 48 minutes prior to sunset) present near this praadoshik kaal is also known as praadoshik.
The 96 minutes of time in between these four time periods (1-4 as above) is known as sandhi kaal and it is considered as not a good time to do swadhyaay. It is the time to perform saamaayik during these 96 minutes x 4. One can read the aaraadhanaa granths, or can recite the stanzas – stotras. One should not read the siddhaant granths like karanaanuyog granths like dhavla, mahadhavla etc. They are the sukshm granths.
Incidentally, these 96×4 is the time that Tirthankar bhagwan gives discourses in the form of omkaar dwani.
There are also other times described in scriptures that one should not do swadhyaay. They are:
Redness of the sky after evening – digdaah,falling of a meteor – ulkaapaat, stroke of lightening- vajrapaat, rainbow in the sky – indra dhanush, solar and lunar eclipse – surya and chandra grahan, riots – tofaan, earth quake – bhukamp.
(Ref: Mulaachaar purvaardh gaathaa 270 page 225-226) Kaalaavadhi – કાળમયkદા, ^દત, certain amount of time.

There, the duration of Adhah-Karana is one Antar-Muhurta wherein four essentials take place: (i) moment after moment infinite times by one Antar- Muhurta at every moment, this is Sthiti- Bandhaapasarana (reduction in duration of bondage), (iii) the fruition of auspicious Prakritis (karmas) goes on increasing by infinite times more at every moment and (iv) the fruition-bondage of inauspicious Prakritis goes on decreasing by infinite part at every moment; thus the four essentials take place.

Apoorva-Karana And where the dispositions of prior and posterior moments are not uniform
but are necessarily unique (Apoorva) only, such stage is called Apoorva-Karana (highly progressive thought activity). For example, the dispositions of that Karana found in its first moment are not found to be of the same purity of any other Jiva who is in the second, etc. moments, rather are increasingly more and more pure.
And here in this state, like Adhah-Karana, the Jivas who are found to be in the first moment only, the dispositions of all those Jivas may be found to be uniformly pure or may be with more or less degree of purity also; but here the
speciality is this that the lowest order purity of dispositions of the Jivas belonging to second, etc. moments are found to be having infinite times more purity than that of the highest degree of purity of the Jiva of first moment. Similarly, the dispositions of all those Jivas who after entering this Karana have reached in the second, etc. moments, may be either uniformly pure or may have different degrees of purity, but the dispositions of Jivas of higher moments are not at all found to be of identical purity but are found to be of greater and greater degree of purity in comparison to the Jiva of lower moments. Such are dispositions in the state of Apoorva-Karana (highly progressive thought activity).
Samye samye bhin.a bhava tmha apuvvkaran.o hu Jmha uvrimbhava haitthimbhavaihin n.atthi sarisatan
Tmha vidiyan karan. Apuvvkarn.aiti nidhtthan —(51, Labdhisar) Karan.an paripamo apuvvan.i cha tan.i karan.an.i cha apuvvakan.an.i asaman.parinama ti jan utan hodi ——– ( Dhavala, 1-9- 8-4)
In Apoorva-Karana, its duration is a fractional numerical part of the period
of Adhah-Karana. Here also the aforesaid four essentials take place: (i) whatever was the duration of the existing past karmas, he decreases it by one-one Antar-Muhurta every moment, this is Sthiti Kandak- Ghata (destruction of duration bondage); (ii) further he decreases the fruition of the existing past karma by one- one Antar-Muhurta of lesser time than the earlier one; this is Anubhaga Kandak- Ghata (destruction of fruition bondage) and (iii) in the period of Guna-Shreni (dissociation of old karmas in increasing geometrical progression) he causes innumerable fold times of karmas’ stock to become suitable for dissociation (Nirjara); this is Guna Shreni Nirjara. And Guna-Sankramana (transformation of Prakritis into one another) does not occur here, but occurs at some other place in Apoorva-Karana.
Anivritti- Karana: and wherein the dispositions of Jivas of the same moments are of uniform
purity only and are not of different degrees of purity – such state of dispositions is called Anivritti- Karana. The dispositions of all Jivas in the first moment of this Karana are necessarily identical; similarly all Jivas of the second, etc. moments also have identical purity of dispositions. Further, the purity of dispositions of all Jivas of second, etc. moments are always with infinite times more purity than the Jivas of the first moments.
In this way, one should know these three stages of Karanas.
Aigsamye vatthantan. Jeevan.an parin.amaihi n.a vijadai n.iytthee n.ivvitee jatth tai an.iyttheeparin.ama —— (Dhavala 1-9-8-4)
Aikkmhi kalsamyai santhn.adeehin jeh n.ivattati
n.a n.ivatthati taha viya parin.amaihin miho jaihin ——-(56, Go. Sa. / Jee. Ka.) In this way, Anivrittikarana takes place after Apoorva-Karana. Its period is equal to a numerable fractional part of Apoorva-Karana period. In it, after lapse of sometime and with aforesaid essentials, the Jiva performs Antar Karana, (Antar karama: Operation of dislodging the due duration of Nishekas due for rise.
Kimantrakarn. N.am ? vivikkhyakamman.an
haitthimovarimatthideeao motoon.majjhai antomuhutmaitan.an tthidin.an parin.amvisaisain.isaign.bhaveekaran.mantarkran.midi bhan.n.dai
——(Jeydhavala a. p. 953) Antar- karan:
* i.e ., he makes the Nishekas of Mithyatva Karma of one Muhurata period only to remain suspended which were due for coming into rise after the end of Anivritti- Karana period; he causes those atoms to get converted into other duration form. Upsham karan:
And after Antar-Karana, he performs Upashama Karana (subsiding operation). The Nishekas of Mithyatva Karma which are situated just above the Nishekas which have been suspended through the Antar-Karana operation, he makes them incapable of coming into rise. By this kind of process the Nishekas which were falling due for rise just after the last moment of Anivritti-Karana were suspended; at the time of rise of such Nishekas what Nishekas will come to rise in the absence of those suspended Nishekas? Therefore, in the absence of the rise of Mithyatva, first subsidential type of right belief (Prathamopashama Samyaktva) is attained. The eternal misbeliever does not have the
existence of Samyaktva Mohaniya and Mishra Mohaniya Prakritis; therefore, by causing the subsidence of only one Mithyatva- Karma, he becomes Upashama Samyagdrishti (one possessing subsidential type of true belief). And if some Jiva, after attaining right belief, again gets defiled then his condition also becomes similar to that of an eternal misbeliever.
(Ref: Moksha Marg Prakashak 7th chapter- samyak sanmukh mithyadrasti)