but i feel like i do try to be a good friend but it i always get left out and im tired idk

Feeling spiteful and resentful after being left out is a very human experience, and Jain teachings offer a clear path through it. The core idea is to transform negative impulses into positive ones. When you feel jealous or resentful of others' friendships, try to practice **Maitri Bhāvanā** (friendship) and **Pramod Bhāvanā** (appreciation) [3]. Instead of focusing on your own exclusion, try to feel genuine happiness that your friends are doing well—this can turn your unhappiness into happiness and help the feeling of jealousy disappear [1]. The teaching is to consider everyone as a friend, which stops hostility [1]. Practically, you can respond to your feelings without letting them control you. When resentment arises, you can use calming techniques like saying the Navakār Mantra, taking deep breaths, counting to 10, or thinking good thoughts [3]. It's also important to forgive those who hurt you, as holding onto hurt only hurts yourself first [4]. Forgiveness doesn't mean you don't take action; it means you respond without anger, blame, or negativity [2][4]. Finally, remember the principle "to have a friend, you have to be a friend"—focus on being kind, generous, and polite to others, which naturally attracts friendship [5].

Based on the provided context, feeding birds is not directly discussed. The sources focus on Jain principles of non-violence (ahimsa) and the ethics of food, particularly condemning the consumption of animal products like meat, eggs, and dairy due to the cruelty involved in their production. However, the context does offer a relevant principle: the Jain emphasis on compassion for all living beings. From this perspective, feeding birds would be considered a positive and compassionate act, as it aligns with the core value of non-violence and kindness towards all creatures. The sources highlight the importance of avoiding harm to animals and show deep concern for their welfare, which would extend to caring for birds by providing them food.

Based on the provided context, Devs (divine beings) do not have organs and blood in the same way humans do. The texts describe Devs as capable of "vikriya" (self-mutation), meaning they can transform their bodies at will, including creating a complete body from all parts of their body [1]. They can also perform activities like speaking, eating, and excreting in two ways—through a specific part of the body or through the whole body [1]. The context also clarifies that Devs have a "bhava sthiti" (birth or genus-specific life span) and "bhavayushya" (birth-specific life span), meaning they do not reincarnate in the same genus, unlike humans who have "kaya sthiti" and "addhvayushya" [2]. Additionally, when Devs fight wars, they transform into animals like bulls or buffalos rather than using actual animals [3]. This indicates their bodies are not fixed like human bodies with organs and blood, but are instead mutable and capable of transformation.

Not everyone gets *jāti smaraṇ* (past-life memory) because it is not an automatic or universal ability — it arises only under specific conditions related to karma and spiritual effort. According to the Āchārāṅga Sūtra, the main causes include: (1) suppression of *mohaniya karma* (deluding karma), as with Nami Rājarishi; (2) purification of attitude, feeling, and *leśyā* (the soul's purity color-code), as with Mrigaputra; and (3) listening to discourses of or having dialogue with beings of direct knowledge like Tīrthaṅkaras, Kevalis, or advanced sages (e.g., *avadhi-jñāni*, *manah-paryavajñāni*, *chaturdash pūrvadhār*). Some acquire it through outside influence, others naturally through *kṣayopasham* (extinction-cum-suppression) of karmas that obstruct that knowledge [1]. Additionally, the Rājpraśnīya Sūtra explains that many people miss the opportunity to hear the omniscient-propagated dharma — a key trigger for such awareness — due to four reasons: not approaching ascetics, not honoring them, not offering alms with devotion, and hiding from them when met on the way [2]. So, jāti smaraṇ depends on both karmic readiness and actively seeking spiritual guidance; those who lack the right karmic state or fail to engage with enlightened teachers do not develop it.

Jati smaran (past-life memory) is rare because it requires specific spiritual conditions and causes to arise. According to the sources, it can be triggered by suppression of mohaniya karma (illusory karma), purification of attitude and leshya (soul-purity indicator), or through the natural process of kshayopasham (extinction-cum-suppression) of karmas that obstruct such knowledge [1]. It can also arise by listening to discourses of enlightened beings like Tirthankars or Kevalis, or from accomplished sages with higher knowledge [1]. Additionally, beings may acquire it through a gradual process of inquiry and deduction about the self [2]. The rarity stems from the fact that most people do not actively seek the conditions that lead to this knowledge. The sources note that a person fails to gain benefit from religious discourse—which can trigger jati smaran—due to four reasons: not approaching or honoring ascetics, not offering alms with devotion, not asking questions about spiritual truths, and hiding oneself when encountering monks on the path [3][5]. These avoidant behaviors prevent the spiritual purification and exposure to teachings that could awaken past-life memories. In general, jati smaran is considered an extraordinary attainment that requires deep spiritual progress, purity of conduct, and the right karmic circumstances, which most ordinary individuals have not yet cultivated.

In Jain philosophy, the earth itself is considered a living being (Prithvikāya), a one-sensed (ekendriya) being with only the sense of touch. This includes seemingly inanimate forms like clay, sand, metal, and coral, which are all considered to have earthly bodies and are thus alive [2][3]. The top few inches of soil are not considered "dead" in this framework; rather, the entire earth body is a living entity, and the individual organisms within it are part of a larger cluster of life [1]. Pebbles and sand are also considered alive as part of the earth-bodied (Prithvikāya) category of one-sensed beings [1][2]. However, a cluster of living organisms, such as a lump of sand, can become non-living when it comes into contact with a "weapon" or other fatal thing. This includes mixing with another type of sand (Swakaya), mixing with water (Parkaya), or a combination of both (Ubhayakaya), which is fatal for the organisms in both [1]. So, while sand on a beach is considered alive, it would become lifeless if mixed with a different type of sand or water, as this contact is fatal to the organisms within it [1].