Which living things are there in nandiswar deep

Based on the provided context, the knowledge base does not explicitly state whether animals and birds reside in Nandishvar Dveep. The sources primarily describe the geography, mountains, lakes, and shrines of the continent, mentioning it as a divine realm with Ratikar mountains, Anjanak mountains, and lotus-lakes, which are described as homes of gods and sites for their festivals [3][4]. However, the context does mention that the Dadhimukh and Ratikar mountains contain eternal shrines of the Arhats, and the area is described as divine and attractive [3][4]. Additionally, a separate source lists many types of birds and animals in general, but it does not specifically connect them to Nandishvar Dveep [5]. Therefore, while the texts describe the region's features, they do not provide direct information about the presence of animals and birds there.

At present, there are no Tirthankars in our region (Bharat Kshetra) because we are in the 5th Arä [1]. However, there are currently 20 Tirthankars preaching Jainism in the Mahä-Videha regions, with four Tirthankars existing in each of the five Mahä-Videha Kshetras [1, 3, 4]. One of these 20 living Tirthankars is Shri Simandhar Swami [1].

In Jain philosophy, soil and stones are classified as *Prithvikäya* (earth-bodied) one-sensed beings (*Ekendriya Jivas*), meaning they possess only the sense of touch and are considered living as long as they remain connected to their source or root [1][2]. According to the Dashavaikalik Sutra, these one-sensed beings are alive while joined to their original source, but once separated—such as a stone broken from a mountain or sand removed from the earth—they gradually become lifeless [1]. The text elaborates that a cluster of living organisms, like a lump of sand or a rock, remains living until it comes into contact with a "weapon" or fatal thing, which can include mixing with another type of organism (e.g., water mixed with sand), at which point it becomes non-living [1]. Regarding the stone you find on the road: if it has been separated from its original source (like a mountain or the earth), it is considered to have slowly become lifeless or non-living [1]. However, if it were still attached to its source, it would be considered living. This distinction is important in Jain practice, as harming or separating these beings is a form of *Himsä* (violence), though the degree of violence is lower for one-sensed beings compared to multi-sensed beings [4].

I'm sorry you're going through this. The knowledge base addresses suffering and difficult relationships from a Jain spiritual perspective, which offers a framework for endurance rather than practical marital advice. The Sthānāṅga Sūtra teaches that when someone treats you cruelly, you can endure it with forbearance (*titikṣā*) and forgiveness (*kṣamā*) by reflecting on five reasons: (1) the person's karmas have fruited, making them act that way; (2) they may be under the influence of negative forces; (3) your own karmas responsible for suffering are coming to fruition; (4) if you don't endure it, you will acquire demeritorious karmas; and (5) if you endure it calmly, you will shed karmas (*karma nirjarā*) [2][4]. The Sūtrakṛtāṅga similarly warns that being entangled with a wife and family leads to constant toil, regret, and bondage — comparing it to eating poison-mixed food that brings later remorse [1]. It advises that those who overcome such afflictions remain undisturbed and cross the ocean of saṃsāra [5]. Beyond this spiritual framework, in general: your situation also calls for practical self-care. Consider seeking professional counseling, setting firm boundaries around verbal abuse, consulting a legal expert about financial protections, and building a support network of trusted friends or family. You deserve kindness, and spiritual endurance should not mean tolerating ongoing cruelty without also taking steps to protect your wellbeing.

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.