ASHOK KUMAR SINGH

Saturday, September 5, 2026

Numerology Summary for the Newborn Baby Girl

Date of Birth: 4 September 2026
Time of Birth: Approximately 3:40 p.m.
Place of Birth: ESI Hospital, Joka, Kolkata

1. Birth Number: 4

The child was born on the 4th; therefore, her Birth Number is 4. In Indian numerology, Number 4 is associated with Rahu.

She may be:

Intelligent, practical and independent-minded
Disciplined, determined and hardworking
Creative in an unconventional way
Courageous enough to question outdated ideas
Capable of overcoming difficulties through persistence

She may sometimes become stubborn, restless or overly sensitive. Patient and affectionate guidance will help her use her strong personality positively.

2. Destiny Number: 5

Calculation:

4 + 9 + 2 + 0 + 2 + 6 = 23 → 2 + 3 = 5

Her Destiny Number is 5, governed by Mercury. Number 5 signifies intelligence, communication, versatility, curiosity and adaptability. She may possess a sharp memory, quick understanding and an ability to express herself confidently. Education, writing, communication, law, business, technology, media, research or creative professions may suit her.

Combined Influence of 4 and 5

The combination of Birth Number 4 and Destiny Number 5 is energetic and intellectually powerful. Number 4 gives discipline and originality, while Number 5 contributes intelligence, adaptability and communication skills. With proper guidance, she may develop into a confident, resourceful and successful person.

Suggested Names

Under the Chaldean system, names reducing to 1 or 5 may harmonise well with her Destiny Number 5:

Navya — Name Number 5 — new, youthful and praiseworthy
Vanya — Name Number 5 — gracious gift of God
Riya — Name Number 5 — graceful, melodious or singer
Naira — Name Number 1 — radiant, shining and extraordinary

Recommended name: NAVYA

Navya is modern, graceful and meaningful. Its numerological value is 5, corresponding directly with the child’s Destiny Number. It signifies freshness, progress and a promising new beginning.

Thursday, September 3, 2026

Tirthankaras in Indian History

Tirthankaras hold a distinguished place in Indian religious and philosophical history. In Jainism, a Tirthankara is an enlightened spiritual teacher who shows humanity the path from worldly suffering to liberation. Jain tradition recognizes twenty-four Tirthankaras, beginning with Lord Rishabhanatha, or Adinatha, and ending with Lord Mahavira.

Lord Parshvanatha, the twenty-third Tirthankara, preached non-violence, truthfulness, non-stealing and non-possession. Lord Mahavira, the twenty-fourth Tirthankara, further established the five great vows of ahimsa, truth, non-stealing, chastity and non-attachment.

The Tirthankaras deeply influenced Indian thought through the principles of ahimsa, anekantavada—respect for the many dimensions of truth—and aparigraha, or freedom from excessive possessions. Their teachings encouraged vegetarianism, compassion for animals, religious tolerance, self-discipline and ethical conduct.

Jain communities also contributed greatly to Indian literature, education, commerce, charity, art and architecture. The magnificent temples at Dilwara, Ranakpur, Palitana and other places reflect this rich heritage.

The Tirthankaras did not conquer kingdoms; they conquered anger, pride, greed and attachment. Their timeless message teaches that humanity’s greatest victory is victory over the weaknesses within oneself.

Tirthankaras in Indian History: Messengers of Non-Violence, Truth and Liberation

The Tirthankaras occupy a place of profound importance in the religious, philosophical and cultural history of India. The term “Tirthankara” belongs to the Jain tradition and literally means a “maker of a ford”—a spiritual guide who shows human beings how to cross the turbulent river of worldly existence and attain liberation. A Tirthankara is not regarded as a creator-god or divine incarnation. Rather, he is an enlightened human being who conquers attachment, anger, pride, greed and illusion through self-discipline and realizes perfect knowledge.

According to Jain tradition, every great cycle of time witnesses the appearance of twenty-four Tirthankaras. The twenty-four Tirthankaras of the present cycle begin with Lord Rishabhanatha, also known as Adinatha, and conclude with Lord Mahavira. Each of them rediscovered and preached the eternal principles of Jain Dharma according to the needs of the society of his time.

Lord Rishabhanatha: The First Tirthankara

Lord Rishabhanatha is regarded as the first Tirthankara. Jain tradition remembers him not only as a spiritual teacher but also as an early organizer of civilized human life. He is believed to have taught people agriculture, crafts, commerce, writing and other essential social skills. For this reason, he represents the transition of humanity from an unorganized condition to an orderly and responsible society.

His teachings emphasized that material development must remain guided by restraint, compassion and spiritual awareness. Human progress loses its purpose when it is separated from morality. Rishabhanatha’s legacy therefore combines civilization with renunciation: he first helped society learn how to live responsibly and later demonstrated how attachment to worldly possessions could be transcended.

The Other Tirthankaras

The Tirthankaras who followed Rishabhanatha continued the spiritual tradition of self-purification and liberation. Among them, Lord Neminatha, the twenty-second Tirthankara, occupies a particularly significant place. Jain tradition associates him with Lord Krishna. It is said that Neminatha renounced worldly life after witnessing animals kept for slaughter during the celebrations connected with his proposed marriage. His compassion became the cause of his renunciation, making his life a powerful illustration of ahimsa, or non-violence toward every living being.

Lord Parshvanatha, the twenty-third Tirthankara, is generally recognized as a historical spiritual teacher who lived before Mahavira. He preached four principal vows: non-violence, truthfulness, non-stealing and non-possession. His teachings established an organized religious community and significantly influenced the ethical and ascetic traditions later strengthened by Mahavira.

Lord Mahavira and the Consolidation of Jain Dharma

Lord Mahavira, the twenty-fourth Tirthankara, was born as Vardhamana in the sixth century BCE. He renounced princely comfort in search of spiritual truth and subjected himself to years of meditation, silence and severe self-discipline. After attaining kevala jnana, or perfect knowledge, he spent the remainder of his life teaching the path to liberation.

Mahavira placed special emphasis on five great vows:

Ahimsa—non-violence in thought, word and action.
Satya—truthfulness.
Asteya—not taking anything that is not willingly given.
Brahmacharya—control over sensual desires and observance of chastity.
Aparigraha—non-possession and freedom from excessive attachment.

These principles were not intended only for monks and nuns. Ordinary householders were also expected to observe them according to their circumstances. Jain ethics thus created a disciplined connection between spiritual realization and daily conduct.

Contribution to Indian Philosophy

The Tirthankaras enriched Indian thought through several remarkable philosophical principles. One of the most important is anekantavada, the doctrine that reality has many aspects. Human knowledge is ordinarily limited, and no individual perspective can completely describe a complex truth. This principle encourages intellectual humility, patience and respect for different viewpoints.

Closely connected with it is syadavada, according to which a statement should be understood with reference to its particular standpoint and conditions. These doctrines do not suggest that truth is meaningless. They teach that truth is often too vast to be fully captured by a single human expression.

The Jain theory of karma also possesses a distinctive character. Karma is understood as binding the soul because of passions and actions. Liberation becomes possible when fresh karmic bondage is stopped and accumulated karma is removed through right faith, right knowledge and right conduct. These are known as the “Three Jewels” of Jainism.

Influence on Indian Society and Culture

The teachings of the Tirthankaras profoundly influenced Indian civilization. Their uncompromising commitment to non-violence helped develop respect for animals, vegetarianism, charitable institutions and peaceful coexistence. Jain communities established shelters for injured and abandoned animals and supported numerous public welfare activities.

The principle of aparigraha taught that uncontrolled accumulation produces greed, inequality and conflict. In an age of excessive consumption and environmental damage, this ancient teaching remains strikingly relevant. It reminds humanity that nature must not be exploited merely to satisfy unlimited desire.

Jain communities also made notable contributions to commerce, education, literature, art and architecture. Their reputation for honesty, discipline and careful observance of ethical duties allowed them to become influential participants in India’s economic life. At the same time, their wealth frequently supported temples, libraries, educational institutions, water facilities and charitable services.

Magnificent Jain monuments—including the temples at Dilwara, Ranakpur, Palitana, Shravanabelagola and Shikharji—demonstrate the artistic influence of the Tirthankara tradition. Jain scholars preserved valuable manuscripts and contributed to Sanskrit, Prakrit, Ardhamagadhi, Kannada, Tamil, Gujarati and other Indian languages.

Political and Moral Influence

The Jain ideal of non-violence influenced rulers, thinkers and reformers across different periods of Indian history. Emperor Chandragupta Maurya is traditionally associated with Jainism during the later part of his life. In more recent history, Jain principles—particularly non-violence, truth and self-restraint—helped shape the moral atmosphere from which Mahatma Gandhi developed his philosophy of satyagraha.

The Tirthankaras did not seek to conquer territories or establish political empires. Their conquest was inward: the conquest of anger, ego, deception, greed and attachment. The word “Jina,” from which the term “Jain” is derived, means “conqueror”—one who has conquered the enemies within himself. Their lives therefore presented moral authority as superior to physical force.

Continuing Relevance

The message of the Tirthankaras remains highly relevant to the modern world. Humanity today faces violence, religious intolerance, environmental destruction, material greed and an increasing inability to respect opposing viewpoints. The teachings of ahimsa, anekantavada and aparigraha offer meaningful responses to these problems.

Non-violence teaches that strength does not lie in harming the weak. Many-sidedness teaches that disagreement need not become hatred. Non-possession teaches that happiness cannot be secured through endless accumulation. Self-discipline teaches that social reform must begin with reform of individual conduct.

The Tirthankaras represent one of India’s noblest spiritual traditions. They demonstrated that every soul possesses the potential to attain purity, knowledge and liberation. Their message rises above divisions of caste, wealth and social status. According to Jain philosophy, liberation is not a privilege granted by birth; it is attained through personal effort, ethical conduct and spiritual awakening.

Thus, the Tirthankaras are not merely figures belonging to India’s ancient past. They are timeless teachers of compassion, restraint, equality and peaceful coexistence. Their greatest contribution to Indian history lies in the enduring conviction that the highest victory is not victory over another person, community or nation—it is victory over one’s own anger, greed, pride and ignorance.

SOLVE TODAY’S PROBLEMS TODAY

The problems confronting our nation today must be addressed today—with courage, urgency and determination. They should neither be postponed for political convenience nor be transferred as a crushing burden upon the shoulders of future generations.

Our children and grandchildren deserve to inherit a Bharat that is stronger, safer, more disciplined and more prosperous—not a nation weakened by our hesitation, silence or failure to act. Every unresolved crisis grows with time. Neglected problems do not disappear; they become deeper, more complicated and far more dangerous.

Unfortunately, some people appear to believe in the selfish philosophy—“After me, the deluge.” They remain unconcerned about what may happen to the country after their tenure, influence or personal interest has ended. Such an attitude is irresponsible and unacceptable, particularly from those entrusted with public authority and national responsibility.

This is the time for decisive action. Threats to national security, corruption, unemployment, social division, economic inequality, institutional weakness, environmental degradation and activities intended to destabilise the country must be confronted without fear or favour. The sources of unlawful funding must be identified, administrative failures corrected and every institution made accountable under the Constitution and the law.

Bharat is passing through a sensitive and challenging period. The dangers may arise from outside our borders or develop silently within our own system. Complacency can therefore be extremely costly. Eternal vigilance, national unity, effective governance and the active participation of responsible citizens are essential for protecting the sovereignty and integrity of our motherland.

Let us not leave unfinished battles for the next generation. Let us solve today’s problems today so that tomorrow’s citizens may devote their strength to progress, innovation and nation-building—not to repairing the damage caused by our negligence.

The future will judge us not by the problems we identified, but by the courage and sincerity with which we resolved them.

Joy Hind.

— Ashok Kumar Singh
Advocate, High Court at Calcutta

The Nobility of Living for Others

“परोपकाराय फलन्ति वृक्षाः” — The Nobility of Living for Others

The ancient Sanskrit maxim “परोपकाराय फलन्ति वृक्षाः” means: “Trees bear fruit for the benefit of others.” This simple expression contains a profound lesson about selflessness, generosity and the true purpose of human life.

A tree does not consume its own fruits. It does not rest beneath its own shade, nor does it demand anything from those who benefit from it. It quietly offers fruits to the hungry, shelter to travellers, flowers to worshippers, wood for human needs and a home to countless birds and creatures. It absorbs harmful carbon dioxide, releases oxygen and protects the soil, yet it never announces its contribution or seeks recognition.

The tree therefore represents the highest form of service—giving without discrimination and serving without expectation. It does not ask about a person’s religion, caste, language, wealth or social position before providing shade. Even when someone throws stones at it, the tree responds by giving fruits. Its generosity remains unaffected by the conduct of those who approach it.

Human beings can learn a great deal from this silent teacher of nature. Knowledge becomes meaningful when it enlightens others. Wealth acquires dignity when it helps the needy. Power becomes respectable when it protects the weak. Professional ability becomes valuable when it advances justice and public welfare. A life concerned only with personal comfort may achieve material success, but a life dedicated to the welfare of others earns lasting respect.

Selfless service does not necessarily require great wealth or extraordinary sacrifice. A kind word, sincere guidance, timely assistance, the sharing of knowledge or standing beside someone in distress can become genuine acts of paropakara. What matters is the purity of intention and the willingness to contribute without constantly calculating personal gain.

This principle does not mean that one must neglect personal responsibilities or permit exploitation. A tree can serve others only when its roots remain strong and it continues to receive nourishment. Similarly, a person must preserve health, dignity and legitimate interests while serving society. True selflessness is neither helplessness nor self-destruction; it is the responsible use of one’s strength for a purpose larger than oneself.

The teaching is also deeply relevant to public life. Those holding positions of authority should remember that office, knowledge and power are not personal possessions. They are trusts meant to be exercised for the welfare of society. Leaders, administrators, professionals and citizens must work with the understanding that their abilities carry corresponding responsibilities.

Nature constantly demonstrates that existence is based upon cooperation. Rivers carry water for others, clouds bring rain, the earth produces food and the sun distributes light without discrimination. The tree forms part of this great tradition of giving. Human civilisation can remain peaceful and compassionate only when people learn to receive with gratitude and give with generosity.

Let us therefore become like trees—firmly rooted in values, patient during adversity and generous in prosperity. Let our knowledge provide direction, our conduct provide inspiration and our achievements create opportunities for others. The true measure of life is not merely what we accumulate, but what we contribute to the world.

A tree becomes great not because it stands tall, but because it bends with fruits and gives them to others. In the same way, a human being becomes truly great through humility, compassion and selfless service.

Let us work sincerely for the welfare of society and humanity, just as trees silently serve the entire creation.

The First Step Towards Becoming Better

“If you want to become good, you must first acknowledge what needs to be corrected within you.”

The journey towards becoming a better human being begins with honest self-examination. This thought does not ask us to condemn ourselves or believe that we are entirely bad. Rather, it reminds us that genuine improvement becomes possible only when we recognise our mistakes, weaknesses and unhealthy habits.

A person who considers himself perfect will seldom feel the need to learn, change or grow. Pride convinces us that we are always right, while humility gives us the courage to examine our conduct. The moment we admit that we may have acted wrongly, spoken harshly or treated someone unfairly, we open the door to meaningful transformation.

Recognising our faults is not a sign of weakness. It requires considerable courage to accept responsibility without blaming circumstances or other people. Anyone can defend a mistake, but it takes maturity to acknowledge it, apologise sincerely and make a determined effort not to repeat it.

Just as a patient must first recognise an illness before seeking treatment, a person must identify inner weaknesses before overcoming them. Anger, jealousy, arrogance, greed, selfishness and dishonesty cannot be corrected while we deny their presence. Self-awareness therefore becomes the foundation of self-discipline and character-building.

Acceptance, however, should not lead to hopelessness or constant self-criticism. Its purpose is not to make us feel worthless but to help us understand where improvement is required. We should be able to say: “Yes, I have weaknesses and have made mistakes, but I am willing to learn, change and become better.”

True greatness does not lie in never making a mistake. It lies in recognising a mistake, correcting it and emerging from the experience with greater wisdom. A person who honestly examines his thoughts, words and actions grows stronger with every lesson.

We should therefore ask ourselves regularly: Have my words hurt someone unnecessarily? Have I acted fairly? Did pride prevent me from accepting the truth? What can I do today to become kinder, wiser and more responsible than I was yesterday?

The person who admits a fault does not become smaller. On the contrary, that acceptance demonstrates courage, maturity and inner strength. Perfection may remain beyond human reach, but continuous improvement is always possible.

Self-awareness is the beginning of wisdom, humility is the foundation of growth, and the honest acceptance of our shortcomings is the first step towards becoming a truly better person.

The First Step Towards Improvement

“If you want to improve, be content to be thought foolish and stupid.” — Epictetus

Accepting our mistakes and weaknesses is not a defeat; it is the beginning of self-improvement. A person who believes that they are always right eventually stops learning. In contrast, one who honestly examines their conduct continues to grow wiser and better.

Admitting a mistake does not make a person smaller; it makes them wiser, stronger and greater.