can we see the devas

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.

Based on the provided context, the ability to see past lives (jati-smaran-jnana) is not exclusive to beings in swarga (heaven). The sources describe three main ways anyone can acquire this knowledge: 1. **By one's own memory**: A person can suddenly acquire jati-smaran-jnana and recall their earlier birth, as Brahmadatt Chakravarti did when he saw a play. [2] 2. **Through omniscients**: One can learn of past lives through the words of Tirthankars or other omniscients, as Megh Muni remembered his birth as an elephant through Bhagavan Mahavir's discourse. [2] 3. **Through others**: Knowledge can come through the words of Avadhijnanis (those with clairvoyant perception) or other ascetics, as the sons of Bhrigu Purohit learned about their earlier births through the discourse of ascetics. [2] Regarding beings in heaven specifically, the context notes that "the hellish creatures, the gods and the Tīrthankaras have clairvoyant perceptions from their births and they can see wholly." [1] This indicates that gods in swarga possess clairvoyant perception (avadhi-jnana) from birth, which would include the ability to see past lives. However, the context also provides examples of humans, like Prince Mrigaputra, who gained jati-smaran-jnana spontaneously, and a farmer who acquired the memory of his former births. [4][5] So while gods in heaven have this ability innately, it is not limited to them—humans can also acquire it through spiritual efforts or the grace of enlightened beings.

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.

संवत्सरी (Samvatsari) का हिंदी अर्थ है "वर्ष का अंतिम दिन" या "संवत्सर" (वर्ष) से संबंधित पर्व। यह जैन धर्म का एक महत्वपूर्ण पर्व है, जो पर्युषण पर्व के अंतिम दिन मनाया जाता है। इस दिन जैन अनुयायी "मिच्छामि दुक्कड़म" कहकर एक-दूसरे से क्षमा मांगते हैं, क्योंकि यह क्षमा और मैत्री का दिन होता है। [2] के अनुसार, संवत्सरी का दिन जैन कैलेंडर (पंचांग) में भादरवा (भाद्रपद) शुक्ल पंचमी को मनाया जाता है, और यह तिथि विभिन्न जैन संप्रदायों (जैसे श्वेतांबर, दिगंबर, स्थानकवासी) में अलग-अलग हो सकती है। [3] संदर्भ में यह भी बताया गया है कि संवत्सरी का संबंध "संवत्सर" (वर्ष) से है, और जैन आगम साहित्य में पाँच प्रकार के संवत्सर बताए गए हैं—नक्षत्र, चंद्र, कर्म (ऋतु), आदित्य और अभिवर्धित संवत्सर। [1] हालांकि, सामान्य बोलचाल में "संवत्सरी" का अर्थ विशेष रूप से क्षमापना पर्व से है, जब जैन लोग वर्ष भर की गलतियों के लिए क्षमा मांगते हैं और सभी प्राणियों से क्षमा याचना करते हैं। यह पर्व आत्मशुद्धि और अहिंसा के सिद्धांतों पर केंद्रित होता है।

The Dashvaikalik Sutra (Dasavealiyam) is one of the mula sutras of the Svetambara Jains, written by Aryya Sayyambhava, who was fifth in line from Sramana Bhagavan Mahavira, around 429 B.C. [1] The text was composed to help in the spiritual progress of his son, who was destined to die within six months after initiation. [1] Regarding the vritti (commentary) on the Dashvaikalik Sutra, the knowledge base mentions that in the "Savruttik Aagam Sootraani" series, there is a "Dashvaikalik Mool evam Vrutti" (Dashvaikalik Mool and Vritti) published by Vardhaman Jain Agam Mandir Samstha, Palitana in 2017, but the specific author of that vritti is not named in the provided context. [4] Additionally, the context notes that there are two ancient churnis (explanatory works) on the Dashvaikalik Sutra: one by Agastya Simha Sthavir (probable period 3rd or 6th century Vikram) and another by Jindas Mahattar (7th century Vikram). [2] These are the earliest known commentaries, though the specific authorship of a "vritti" as such is not explicitly attributed in the sources provided.