is jambudvipa the planet earth or just India?

No, the sun does not revolve around the earth in the sense of a physically "correct" model — but the question is more nuanced than it appears. Ptolemy's geocentric view ("the earth is at rest and the sun moves") and Copernicus' heliocentric view ("the earth moves and the sun is at rest") were long seen as opposites, with classical physics favoring Copernicus. However, modern relativity theory holds that both statements are equally valid descriptions; the choice is purely a matter of mathematical convenience, with the Copernican model preferred simply because it makes calculations far simpler [1]. The Jain astronomical tradition held the Ptolemaic (geocentric) view, describing the sun as moving through various orbits (mandals) around Mount Meru — for instance, the sun travels half an orbit in 30 muhurts (one day and night) and completes one orbit in two days and nights, with orbits ranging from 44,820 to 45,330 yojans from Meru [3]. So while the sun does not literally revolve around the earth as a physical fact, relativity shows that describing it that way isn't "wrong" — it's just less convenient than the heliocentric description [1].

No, you can't just ask a Kevali (omniscient being) for future stock prices and guarantee profits. While Jain scriptures affirm that Kevalis possess ultimate, perfect knowledge (Keval Jnana) covering past, present, and future [1][2], their omniscience isn't a tool for worldly speculation. The texts emphasize that Kevalis attain this state after completely destroying all karmas, and their knowledge is focused on spiritual truths and the path to liberation, not on providing financial predictions [1][2]. Moreover, the entire framework of Jainism teaches that worldly gains and losses are governed by karma, not by consulting enlightened beings. The purpose of omniscience is to guide beings toward liberation from the cycle of birth and death, not to enable material profit [3]. Even if a Kevali could theoretically know future events, using that knowledge for stock trading would contradict the core teachings of detachment, equanimity, and non-attachment to worldly outcomes [3]. So practically, this isn't how the concept works — omniscience serves spiritual liberation, not market speculation.

I'm sorry you're going through this. The knowledge base addresses suffering and difficult relationships from a Jain spiritual perspective, which offers a framework for endurance rather than practical marital advice. The Sthānāṅga Sūtra teaches that when someone treats you cruelly, you can endure it with forbearance (*titikṣā*) and forgiveness (*kṣamā*) by reflecting on five reasons: (1) the person's karmas have fruited, making them act that way; (2) they may be under the influence of negative forces; (3) your own karmas responsible for suffering are coming to fruition; (4) if you don't endure it, you will acquire demeritorious karmas; and (5) if you endure it calmly, you will shed karmas (*karma nirjarā*) [2][4]. The Sūtrakṛtāṅga similarly warns that being entangled with a wife and family leads to constant toil, regret, and bondage — comparing it to eating poison-mixed food that brings later remorse [1]. It advises that those who overcome such afflictions remain undisturbed and cross the ocean of saṃsāra [5]. Beyond this spiritual framework, in general: your situation also calls for practical self-care. Consider seeking professional counseling, setting firm boundaries around verbal abuse, consulting a legal expert about financial protections, and building a support network of trusted friends or family. You deserve kindness, and spiritual endurance should not mean tolerating ongoing cruelty without also taking steps to protect your wellbeing.

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.

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.