What language do the gods speak?

Based on the provided sources, the gods do not speak Ardhamagadhi themselves; rather, the divine voice of the Tirthankaras (Jain ford-makers) is heard by all in their own respective languages, with Ardhamagadhi being the original language of the sermon. [1][2] The Lord's divine voice, known as *divya dhvani*, is a special quality that has the unique capacity to transform into the language of each listener. [1][2] For instance, when Bhagavan Mahavira gave his sermon in Ardhamagadhi, it was spontaneously converted into the languages of all the Aryas (noble) and Anaryas (ignoble) present, so everyone could understand it. [1] This divine voice is described as *anakṣarī* (without letters), as it is produced without the movement of the glottis or lips. [2] The Tirthankaras preach only the meaning (*artha*), and their principal disciples, the Ganadharas, then codify these teachings into the sutras or canonical texts. [3] The Ardhamagadhi canonical literature is considered the most ancient and closest to the original language in which Lord Mahavira preached. [3]

Based on the provided context, the demigods (devas) do not speak in Ardhamagadhi themselves. Instead, the context explains that the divine voice of the Tirthankara (Bhagavan) is delivered in the Ardhamagadhi language, and this speech has the unique capacity to spontaneously transform into the language of each listener [1][2]. This includes not only Aryas (noble class) and Anaryas (ignoble class) but also various beings such as gods, fiendish beings, serpents, and animals [1][2]. The divine voice is described as being without lip movement (anakṣarī) and is heard and enjoyed by all present in their respective tongues [3]. So while the demigods hear the sermon in their own language, the sermon itself originates in Ardhamagadhi from the Tirthankara, not from the demigods. The context does not indicate that demigods use Ardhamagadhi as their own spoken language.

Yes, Anekāntavāda itself is subject to its own principle of many-sidedness. The doctrine explicitly acknowledges that it can also assume the form of Ekānta (one-sidedness) when applied to itself, as long as that single point of view remains consistent with the true nature of things [1][4]. This self-referential application prevents Anekāntavāda from becoming a rigid, dogmatic absolutism — it guards against holding one-sided views even when they are presented under the cloak of Anekānta [4]. In practice, this means Anekāntavāda is not an absolute claim that "everything is relative" in a fixed way. Rather, it is a means of right knowledge that harmonizes all possible sides of a thing, including its own position [1]. For example, while Anekāntavāda emphasizes many-sidedness, it can also be expressed from a single standpoint (Naya) when appropriate, such as stating that "killing is sometimes violence and sometimes non-violence" rather than making an absolute statement either way [4]. This self-applicability is what keeps the doctrine flexible, non-dogmatic, and true to its own teaching that truth is relative to perspective and never absolute [2][3].

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.