Bavis Parishah

This text, "Bavis Parishah" by Rasikbhai Soma Vaki, is presented as a reflective autobiography of Lord Mahavir, detailing his spiritual journey and the twenty-two trials (Parishah) he faced and overcame.

The author begins by describing his experiences in "Mlechchha" lands (lands of foreigners or barbarians), which he found to be violent, hateful, and cruel. Despite the harshness, he chose to spend his ninth Chaturmas (a four-month retreat) there, hoping his asceticism would influence the people. However, he found them to be deeply apathetic. The people resorted to throwing stones, hurling insults, and even unleashing hunting dogs on him. While he considered fleeing, the thought of returning after an escape deterred him.

He explains that his decision to endure such hardships was to understand the obstacles his followers (monks) would face in establishing their religious institutions. He emphasizes that overcoming these challenges requires mental strength rather than just physical prowess. A strong mind can conquer obstacles, and even with physical endurance, a weak mind will falter. Self-control and asceticism are key to victory.

The text then delves into specific Parishahs:

• Hunger, Thirst, Cold, and Heat: These four are considered physical challenges. The author claims to have achieved complete victory over them through extensive fasting and by practicing contentment with whatever food is offered. He stresses that overcoming hunger isn't just about fasting but also about conquering the tongue's desire for taste. Eating what is received without complaint allows one to engage in self and societal welfare. He notes that adapting the body through practice builds tolerance for cold and heat. He acknowledges the need to maintain physical health but highlights that the mind's unwillingness to endure is the real weakness.

• Insects (Mosquitoes, Flies, Lice, etc.): These are also considered significant challenges, especially in solitary places where monks often reside. He recounts facing these daily in the Mlechchha lands and asserts that without overcoming them, he wouldn't have survived. This is essential for the welfare of oneself and others.

• Walking Barefoot: Monks are expected to travel on foot, requiring strength in their feet. He views the use of vehicles as a hindrance to spiritual progress, except for necessary boat travel. He encourages monks not to fear fatigue from walking.

• Beds/Sitting (Shaiyya Parishah): Monks should not expect comfortable beds but accustom themselves to sleeping on the ground, recognizing the body's earthly nature. They should embrace all hardships with joy to spread happiness.

• Sitting (Aasan Parishah): When tired, the urge to move or sleep while sitting is a challenge. This requires self-control, especially in public gatherings. He recounts an incident where he was beaten and rendered unconscious, but his victory over this sitting challenge kept him secure and maintained his dignity.

• Violence/Killing (Maarpeet, Vadh): Monks must have the strength to endure physical abuse and even the threat of death. Their purpose is to bring about societal change and leave a lasting impression, not for personal gain.

• Illness (Rog): While the physical effects of illness are unavoidable, the victory lies in patience. Those who understand the difference between the body and soul should not let bodily ailments affect their spirit.

He initially categorized these ten as physical challenges requiring bodily adaptation or tolerance, but emphasizes the mind's crucial role.

• Stones, Thorns, Grass, etc.: An incident where a thorn pierced his companion's foot led him to realize that even minor irritants like stones, thorns, and grass are significant challenges for monks that require patience and are related to the body. This led him to identify eleven body-centric Parishahs.

• Mockery/Taunts (Chidanv): In Mlechchha lands, people mocked his nakedness. While it caused mental distress, he bore it with equanimity. He argues that in times of poverty, sharing the state of semi-nakedness with the less fortunate is appropriate. The challenge is primarily mental, not physical. He suggests that as societal conditions change, this perspective might need reevaluation.

• Sexual Desire (Kam Parishah/Madan Parishah): This is considered a very difficult challenge, especially for women, but men also face it. He highlights the difference in mental response, where women might feel insulted by advances, while men might not. He calls it "Stri Parishah" (Women's Trial) due to the differing psychological reactions.

• Greed for Reception/Honor (Satkar Parishah): This is a higher-level temptation. Many people sacrifice even food and drink for honor and recognition. This desire for reception leads to the downfall of spiritual practice. True spiritual joy comes from the practice itself, not external validation. He states that accepting more honor than one deserves is hypocrisy and leads to the erosion of spiritual discipline. He recounts leaving a city after receiving grand honors, fearing it would hinder his practice. He stresses the importance of overcoming the desire for reception.

• Criticism/Abuse (Galey): He reflects that harsh words can be healing like medicine if they point out a fault, and such criticism should be accepted and corrected. If the criticism is unfounded, one should pity the ignorance of the accuser and respond with a smile, thereby overcoming the "Akrosh Parishah" (Anger/Abuse Parishah).

• Scholarly Pride (Pragna Parishah): He calls the pride of knowledge "Pragna Parishah." Overcoming this is essential because it hinders personal growth and prevents the dissemination of knowledge to the world. A truly learned person is humble and offers their knowledge generously. Arrogance isolates them. He advocates for accepting knowledge with humility.

• Ignorance (Ajnan Parishah): The opposite of scholarly pride, ignorance, can lead to humility but also to the blockage of development. He notes that dependence on teachers can lead to resentment. Overcoming this mental weakness through effort and focus is necessary.

• Lack of Vision/Misunderstanding (Adarshan Parishah): This is considered the most important Parishah. The true fruit of asceticism is inner peace, but this is not always apparent to everyone. He argues that to satisfy the less enlightened, talk of worldly or afterlife benefits is sometimes necessary. However, these "fruits" are not visible. This "lack of vision" leads people to abandon the right path. If the true meaning of religion is explained or if they are overcome with disbelief, their downfall can be prevented. He emphasizes that without conquering "Adarshan Parishah," one cannot sustain in serving humanity or attain the happiness of the path to liberation.

The text concludes by stating that while there are many obstacles, understanding these twenty-two Parishahs provides essential knowledge for overcoming all of them. He reiterates that true acceptance of honor leads to the downfall of spiritual practice.