In Jain dharma, all three things you described are possible and also have a clear explanation:

• correctly telling someone’s age of death
• knowing that a person in hospital will die very soon
• recovery from serious illness after paath / sutra

Let’s see this slowly in Jain terms.

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1. Basic principle: everything depends on karma

According to Jainism, for every living being:

• Āyuṣya karma decides:

- how long this life will last (minimum and maximum span) - whether death will be early or late, sudden or after illness

• Nāma karma, Vedanīya, Gotra, Antaray, Mohanīya etc. decide:

- which body, what kind of disease, strength/weakness, etc.

Once this birth’s āyuṣya karma is fixed at the time of conception, it cannot be extended or shortened. No upādhyāy, no dev, no mantra can change the exact end point of āyuṣya; they can only:

• change the mode of death (more peaceful, more conscious, more dhārmik)
• change suffering before death (less pain, more shānti)
• change your inner state (more samyaktva, less fear, less attachment)

You can read more on āyuṣya karma here

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2. How could the Upādhyāy-ji know the exact age of death?

Jain dharma accepts special spiritual powers and sensitivities when karmic veils become thinner. These are called labdhi and ṛiddhi (attainments, special powers).

Two possibilities fully within Jain philosophy:

(A) Clairvoyant-type knowledge (Avadhi / Manahparyaya jñān)

When jñānāvarniya karma (knowledge-obscuring karma) becomes weak, some souls get:

• Avadhi jñān – limited clairvoyance (they can see things about other bodies, future events within a range, etc.)
• Manahparyaya jñān – knowing others’ thoughts (extremely rare in our era, but theoretically possible)

Such a person may:

• see the span of someone’s life (āyuṣya karma’s outcome)
• or clearly grasp the coming event of death in their upayog (focused consciousness)

In your examples:

> “At 52, you will die” – and it happened > “Bring him home, āyuṣya is ending” – and he passed away soon

From a Jain viewpoint, this can be explained as:

• that Upādhyāy-ji had some form of special jñān labdhi
• or at least very strong spiritual intuition born from:

- high purity of conduct - lifelong dhyān, svādhyāy, pratikraman - perhaps strong punya and samskārs from previous lives

So it is not “magic”; it is karmic law + special inner clarity.

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3. “But we are in 5th ārā – are such things still possible?”

Yes, with limits.

• In 5th ārā,

- no new Tīrthankar, - no Keval-jñānī, - no one attains moksha from this Bharat kṣetra.

But Jain texts also say:

• Even in lower eras, lesser labdhi / riddhi can exist due to:

- pūrva-bhav saṅskār (strong past-life saṅyam and tapa) - deep present-life austerities, dhyān, śuddha upayog - high puṇya and proximity to dharma

So:

• Full omniscience? No.
• But limited Avadhi jñān, powerful intuition, some extraordinary capacities? Still possible, though very rare.

Jainism always warns: these are by‑products, not the goal. Attachment to powers becomes Mohanīya karma and blocks moksha.

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4. How could the girl recover just from Uttardhyayan Sūtra paath?

You described:

> Upādhyāy-ji came, recited something from Uttarādhyayan Sūtra, and she almost immediately recovered from paralysis.

From Jain dharma’s angle, several things work together:

(1) Bhāv (inner state) and karma

• Disease and paralysis are due to pūrva karma (mainly nāma, vedanīya, āyuṣya, antarāy).
• If āyuṣya of that body was not yet finished, then the intensity or type of disease karma can still change in its manifestation.

Strong spiritual actions can:

• weaken some udaya (fruition) of paap karmas,
• strengthen śubh bhāv, produce puṇya, giving:

- better medical response - faster healing - stabilization of nerves, mind, body

(2) Power of śruta & dharm‑ras

Uttarādhyayan Sūtra is full of:

• teachings on detachment, vigilance, and discipline of monks
• direct words of Bhagwān Mahavir (Śvetāmbar view) / teachings of the kevalī tradition (Digambar view)

When a highly pure sadhu:

• recites such śāstra with one-pointed upayog
• in the presence of a suffering person
• and the family listens with shraddhā, vinay, bhakti

then:

• their inner vibrations (bhāv) become very śānta and śuddha
• this triggers puṇya udaya
• karmic load related to illness can become lighter or transform

If the girl’s past karmas allowed recovery at that time, this paath + bhakti moment became the nimitta (visible cause). The real efficient cause is the soul’s own karma changing its mode of fruition.

(3) Psychological & subtle physical impact

Even while staying within Jain thought:

• Peaceful environment, powerful presence of a sadhu, faith of parents – all reduce inner agitation.
• Nervous system, muscle tension, blood flow can change very quickly with deep mental calm and removal of fear.

So, from a Jain view, the “miracle” is:

> karmic conditions + spiritual influence + inner faith aligning at one point.

Not that the Upādhyāy-ji “broke the law of karma”, but that he became nimitta for the favourable turning of existing karma.

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5. Why did he ask to bring the dying person home?

Jain reasoning behind this kind of guidance:

1. Āyuṣya was about to end anyway.

- He saw or intuited that no treatment would really extend life. - As āyuṣya karma cannot be extended, more treatment would only add: - more pain to the patient - more attachment, expense, and distress to the family

1. Dying in shānti is spiritually better.

- Jain ideal is samādhi-maraṇ – as conscious and detached as possible. - Hospital often has: - noise, fear, heavy medicines, confusion - Home can have: - Navkār paath, pratikraman, forgiveness, remembrance of Arihant and Siddha, peaceful environment.

So he simply aligned the end of āyuṣya with a better spiritual atmosphere.

This does not mean he “caused” the death. Death time was fixed; he just recognized it and advised accordingly.

You can read more about what happens at death and after death here

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6. So, what really happened – in Jain terms?

Putting it all together, a Jain explanation of your experiences would be:

1. The Upādhyāy-ji had very pure upayog and some special jñān-labdhi / riddhi.

- This allowed him to know or sense the nearness and approximate age of death.

1. Āyuṣya karma of each person was already fixed.

- He did not change their lifespan; he only read or intuited it.

1. In the healing case, āyuṣya was not over yet.

- The girl’s karmas still permitted recovery. - The paath of Uttarādhyayan Sūtra, his pure bhāv, and the family’s bhakti: - became the nimitta for her latent health to manifest and illness-karma to subside in intensity.

1. All of this is still completely within the 5th ārā.

- No contradiction: - Moksha not possible now from Bharat kṣetra, - but limited spiritual powers and deep intuition can still appear in very advanced sādhus because of their past and present saṅyam, tapa, and śuddha bhāv.

1. Core Jain message remains the same:

- Do not run behind miracles. - Respect such sādhus, but focus on: - your own right faith, right knowledge, right conduct - daily ahimsā, aparigraha, satya, brahmacharya, acaurya - Use these stories mainly to strengthen: - shraddhā in karma, - and desire for inner purity, not for getting siddhis.

In short, nothing “outside” Jain dharma is needed to explain what you saw. It is simply karma + āyuṣya + labdhi/riddhi + bhakti + śuddha bhāv working together in a rare, powerful way.