From swarga, who can see their past lives

In Jainism, the ability to see one's past life is associated with the attainment of **Kevaljnän (omniscience)**, which is perfect and total knowledge. The Jinas (spiritual conquerors) who achieved this state have explained the reality of rebirth and past lives, as noted in the context: "Jinas who had Kevaljnän (omniscience) have explained that there is life after death" [1]. This omniscience is realized when a soul completely removes all Ghati karmas (the karmas that obscure knowledge and perception), leading to perfect knowledge, vision, and bliss [3]. More specifically, the ability to recall past lives is a spiritual power that develops as one progresses on the path of liberation. While the context emphasizes that all human beings have the potential to become a Jina through personal effort [2], the full and direct knowledge of past lives is typically attributed to those who have reached a very high spiritual state, such as **Arihantas** (those who have conquered inner passions and attained Kevaljnän) and **Tirthankaras** (the 24 spiritual leaders who re-establish the Jain order) [5]. These enlightened beings, having destroyed all destructive karmas, possess the omniscience that includes complete knowledge of all past, present, and future existences.

Based on the provided context, the question of walking past a drowning woman is not directly addressed. However, the texts do discuss the conduct of ascetics (bhikshus/bhikshunis) in water-related situations, which provides relevant principles. The context states that if a female ascetic falls into a river, a male ascetic can hold her and help her come out (Sthananga Sutra 5/21) [Source 1][Source 2]. This indicates that helping someone in danger is permissible. The texts also emphasize that violence and ahimsa are related to feelings; an ascetic who acts with prudence, care, and according to the code laid down in the Agam avoids faults or sin [Source 1][Source 2]. The detailed procedures for crossing water focus on avoiding harm to water-bodied beings and maintaining equanimity, not on ignoring a person in distress [Source 1][Source 5]. Therefore, while the specific scenario of a laywoman drowning isn't covered, the principle of compassion and the allowance to help a drowning ascetic suggest that walking past without helping would not align with the spirit of the teachings.

Yes, we can see the devas (gods), but the extent of what they can see depends on their celestial abode, and this is described in detail in Jain cosmology. The devas possess clairvoyant perception (avadhi-jñāna) from birth, which allows them to see downward into the hellish grounds and upward to the domes of their own kalpas (heavens) [1]. For example, the gods of the Saudharma and Īśāna heavens can see up to the first hellish ground, while those in the Sanatkumāra and Mahendra heavens see up to the second, and so on, with the gods of the five Anuttaravimānas able to see the entire universe downwards [1][2]. The devas are also visible to humans under certain conditions. In general, celestial beings like the devas can be perceived through spiritual practices, such as developing clairvoyant knowledge, or through divine grace. The texts note that hellish creatures, gods, and Tīrthaṅkaras have clairvoyant perception from birth and can see wholly, while others who acquire it through spiritual efforts can see only partially [1]. Additionally, the devas themselves are described as having transformable bodies and being born in special beds, and they are said to celebrate and worship Lord Jina, indicating their presence in the cosmic order [3]. So, while direct vision of devas may require spiritual attainment, their existence and activities are well-documented in the scriptures.

In Jainism, there is no fixed limit on the number of "munusha" (human) lives a soul can take. The soul is eternal and unique, and it wanders through countless rebirths across various life forms—one-sensed beings, two- to five-sensed beings, heavenly and hellish realms—driven by its karma [1]. The duration and number of births in each state vary: for example, a soul in a five-sensed animal yoni lives for seven or eight births at most, while in heaven or hell it lives for only one life [2]. However, human life itself is not capped; a soul can be born as a human many times over its long journey, and the texts emphasize how difficult and precious human birth is because liberation is possible only from that state [1][2]. The key point is that the soul's cycle of rebirths is essentially endless until liberation (moksha), and there is no maximum count of human births. The soul may even fall back into the Nigod (infinite souls sharing one body) category after acquiring very bad karma, from which it can later emerge again [5]. So, rather than a limit, the teaching stresses urgency: since human life is rare and the opportunity for liberation is unique, one should not waste a single moment [2].

The Visahara Phulinga (also spelled Visahar Fullinga) mantra is a protective Jain hymn associated with Lord Parshvanatha. The core mantra is: **"Namiuna Pāsa Visahara Vasaha Jina Fulinga"** [1][5]. This is an 18-letter mantra considered effective against all types of pain and affliction, and it is implicit in stanza 18 of the Namiun Sutra [5]. There is also a longer version composed by Acharya Shri Mantung Suri that adds symbolic syllables: **"Om Rhim Shreem Arham Namiuna Pāsa Visahara Vasaha Jina Fuling Rhim Namaha"** [1][5]. In this version, "Om" symbolizes the five supreme entities, "Hrim" the three worlds, "Shrim" spiritual wealth, and "Arham" the worshipful one [5]. The mantra is said to pacify evil planetary effects, disease, epidemics, and acute fever when recited or held in the throat (remembered) [1][2][5].

Based on the provided context, the "Visahara Phulinga" mantra is a hymn dedicated to Lord Pārsva Nātha, who is attended by the deity Pārsva Yaksha. The mantra is believed to eliminate disturbances in the universe and destroy the poison of snakes and cobras. Lord Pārsva Nātha is described as an abode of auspiciousness and prosperity. The context states that a person who always remembers this hymn will be rid of misfortunes, fatal diseases, epidemics, and deadly fevers. Even a simple obeisance offered to Lord Pārsva Nātha is said to result in many good things, and because of these prayers, human beings and animals will not suffer from sickness and poverty. Furthermore, upon attaining right faith as preached by him, which is considered more valuable than the most precious heavenly jewels, living beings can easily attain the place of immortality. The hymn concludes with a prayer to the greatly renowned Lord Parśvanātha to bestow the seeds of attaining perfect knowledge in all future births.