In Jainism, who can see their past life?

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.

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.

The five great vows (Mahavratas) of Jainism are: 1. **Ahimsa (Non-violence)** – The cardinal principle of Jainism, extending compassion to all living beings in thought, word, and action. 2. **Satya (Truth)** – Devotion to truthfulness in all aspects of life. 3. **Achaurya/Asteya (Non-stealing)** – Refraining from taking what is not given. 4. **Brahmacharya (Celibacy/Chastity)** – Practicing sexual restraint and purity. 5. **Aparigraha (Non-attachment/Non-possession)** – Freedom from attachment to worldly objects and people. Among these, Ahimsa is considered the cornerstone of Jainism, described as "Ahimsa Parmo Dharma" (non-violence is the supreme religion). It is based on universal love and compassion, recognizing that all living beings are equal and have the right to exist. The entire lifestyle of Jain monks and laypeople emanates from these vows, with non-violence being the foremost principle that permeates all teachings and practices [2][3].

In Jainism, Shri Krishna is not regarded as a divine incarnation or a god in the Hindu sense, but rather as a figure from Jain history and mythology. Jainism does not believe in a creator God; instead, it reveres the 24 Tirthankaras (spiritual victors) who achieved liberation through their own efforts. Krishna is considered a great soul and a significant figure, but he is not worshipped as a supreme deity. The context provided focuses on the core Jain principles of non-violence (Ahimsa), non-absolutism (Anekāntavād), and non-possessiveness (Aparigraha), and the reverence for the Pancha Paramesthi (five supreme beings), which includes Arihantas, Siddhas, and others [Source 4][Source 5]. The sources do not detail Krishna's specific role or stories within Jainism. In general Jain tradition, Krishna is considered a Vasudeva (a heroic figure) and a cousin of the 22nd Tirthankara, Neminatha. He is depicted as a devout Jain who followed the principles of non-violence and eventually attained liberation (moksha) in his final life. Jain texts, such as the Harivamsa Purana, tell his story from a Jain perspective, emphasizing his eventual renunciation of worldly life and his spiritual progress. Unlike in Hinduism, where he is a central deity, in Jainism he is a secondary figure whose life illustrates the importance of spiritual striving and the ultimate goal of liberation for all souls.