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, 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.

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].

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।