Which living things are there in nandiswar deep

Based on the provided context, the knowledge base does not explicitly state whether animals and birds reside in Nandishvar Dveep. The sources primarily describe the geography, mountains, lakes, and shrines of the continent, mentioning it as a divine realm with Ratikar mountains, Anjanak mountains, and lotus-lakes, which are described as homes of gods and sites for their festivals [3][4]. However, the context does mention that the Dadhimukh and Ratikar mountains contain eternal shrines of the Arhats, and the area is described as divine and attractive [3][4]. Additionally, a separate source lists many types of birds and animals in general, but it does not specifically connect them to Nandishvar Dveep [5]. Therefore, while the texts describe the region's features, they do not provide direct information about the presence of animals and birds there.

In Jain philosophy, soil and stones are classified as *Prithvikäya* (earth-bodied) one-sensed beings (*Ekendriya Jivas*), meaning they possess only the sense of touch and are considered living as long as they remain connected to their source or root [1][2]. According to the Dashavaikalik Sutra, these one-sensed beings are alive while joined to their original source, but once separated—such as a stone broken from a mountain or sand removed from the earth—they gradually become lifeless [1]. The text elaborates that a cluster of living organisms, like a lump of sand or a rock, remains living until it comes into contact with a "weapon" or fatal thing, which can include mixing with another type of organism (e.g., water mixed with sand), at which point it becomes non-living [1]. Regarding the stone you find on the road: if it has been separated from its original source (like a mountain or the earth), it is considered to have slowly become lifeless or non-living [1]. However, if it were still attached to its source, it would be considered living. This distinction is important in Jain practice, as harming or separating these beings is a form of *Himsä* (violence), though the degree of violence is lower for one-sensed beings compared to multi-sensed beings [4].

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.