Do Devs have organs and blood like us?

I hear you — feeling left out despite trying your best to be a good friend is exhausting and painful. The knowledge base offers some helpful perspectives on friendship and feeling accepted. One key idea from the context is that **"to have a friend, you have to be a friend"** [2]. This means treating others the way you want to be treated — being generous, not always insisting on your own way, and avoiding selfishness. The skit in the source shows that someone who always goes first, takes the biggest cookie, or acts like they're the smartest pushes friends away, and that kindness is what actually leads to lasting friendship [2]. Additionally, the college guide emphasizes that **your sense of self should come from within, not from others' approval** [4]. If people don't respect and like you for who you are, they may not be the right crowd for you — you deserve to feel accepted by those around you [4]. It also advises trusting people gradually, getting to know their personalities and intentions before trusting them completely, and going with your gut feeling when unsure [5]. It's also perfectly okay to embrace your introverted side and make time for yourself — you don't have to be extremely social if that's not what you need [5]. In general, feeling left out can sometimes mean the group isn't the right fit, not that you're failing as a friend. It may help to reflect on whether your efforts are being reciprocated, communicate openly with your friends about how you feel, and also invest in yourself and your own interests so your sense of worth isn't tied to any one group.

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].

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].

Based on the sources, Mahavira was indeed aware of the previous Tirthankaras, particularly Parshva. His parents were followers of Parshva, the penultimate Tirthankara who lived about 250 years earlier, and Mahavira is described not as the founder of Jainism but as its "rejuvenator, propagator and exponent" of a tradition taught by Parshva and other omniscient teachers [5]. This indicates he was raised in a religious environment that recognized the lineage of Tirthankaras, including earlier ones like Adinath (Rshabha), who is mentioned as the first Tirthankara in the tradition [1]. As a child and youth, Mahavira led a princely but spiritually inclined life. He was born into a royal Kshatriya family in Kundalpur (part of the Vaishali republic) to King Siddhartha and Queen Trishala, and was named Vardhaman because the family's prosperity increased after his conception [3][4]. From early childhood, he was unusually intelligent, fearless, affectionate, and compassionate; he excelled at school with hardly any instruction needed, and showed courage by catching a snake and remaining unmoved by a giant monster [3][4]. He received a thorough education as a royal prince, studying the arts, the Vedas with their angas, and the whole range of Brahmanical learning [1]. He realized at an early age that worldly happiness is impermanent and based on the misery of others, so he planned to renounce the world, but he delayed doing so because he knew his parents would be sad; he married Princess Yashoda and had a daughter (per the Shvetambara tradition) before his parents passed away when he was 28 [3][4]. After their death, he renounced the world and pursued a life of severe austerities for twelve years before attaining Kevalinship [1][5].

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।

Yes, the devas (gods) can be seen, and Jain scriptures describe their clairvoyant perception (avadhi-jnana) in detail, which also implies their visibility to beings with the appropriate perceptual abilities. The range of what devas can see depends on their celestial abode: gods in the Saudharma and Īśāna heavens see up to the first hellish ground, those in Sanatkumāra and Mahendra see up to the second, Brahma and Lāntaka gods up to the third, and Śukra and Sahasrāra gods up to the fourth [1]. Gods in Āṇata, Parāṇata, Araṇa, and Acyuta heavens see up to the fifth hellish ground, the Graiveyaka gods up to the sixth or seventh, and the gods of the five Anuttaravimānas can see the entire universe downwards [1][2]. Additionally, the devas themselves are visible to humans under certain conditions. The context notes that hellish creatures, gods, and Tīrthaṅkaras have clairvoyant perception from birth and can see wholly, while others who acquire it through spiritual efforts see only partially [1]. In general Jain belief, devas possess luminous, transformable bodies and can appear to humans, particularly to those with spiritual attainments or during auspicious events like the pañcakalyāṇaka celebrations of a Tīrthaṅkara [3]. However, ordinary humans typically cannot see them without such special perceptual abilities or divine intervention.