Jain Dharm Me Diwali Ka Mahatttva

Here's a comprehensive summary of the provided Jain text on the significance of Diwali:

The book "Jain Dharm me Diwali ka Mahatttva" by Nipun Jain explains that Diwali in Jainism is a celebration commemorating the salvation (Moksha) attained by Lord Sraman Mahavira. This event occurred at dawn on the Amavasya (new moon) day, as mentioned in the Harivansh Purana. Furthermore, Lord Mahavira's chief disciple, Ganadhara Gautam Swami, achieved complete knowledge (Kevalgyana) on the same day in the evening, according to the Uttar Purana. This dual significance makes Diwali a highly important festival for Jains.

The text clarifies that Jainism existed long before Lord Mahavira, who was a reformer and one of the supreme teachers (Tirthankar). However, due to a lack of knowledge about its scriptures, manuscripts, and history, Lord Mahavira is mistakenly considered the founder of Jainism.

The first mention of Diwali, referred to as "Dipalika" (splendour of lamps), is found in the Harivamsha Purana, written by Acharya Jinasena. It states that gods illuminated Pavagiri with lamps to mark this occasion, and since then, the people of Bharat have celebrated Dipalika to worship Jinendra (Lord Mahavira) on the occasion of his nirvana.

"Dipalikaya" is explained to mean "light leaving the body," and "Dipalika," meaning "splendiferous light of lamps," is used interchangeably with Diwali.

Jainism emphasizes simplicity in its celebrations. Unlike other Indian religions where Diwali involves fireworks, noise, songs, and dances, Jains celebrate differently. They believe physical triumph and pomp are merely worldly emotions. In many Jain temples, special sweets called "laddus" are offered on this day. The text specifically mentions the 2500th Nirvana Mahotsava celebrated by Jains across India on October 21, 1974.

The text explains the origin of the festival as a celebration of Nirvana Kalyanak, not worldly pleasure. Lord Mahavir attained emancipation and left the universe forever, reaching the seat of salvation. His departure caused the "Bhav Deepak" (inner lamps of worldly attachment) to extinguish, plunging the atmosphere into darkness. In response, those present lit "Dravya Deepak" (material lamps), marking the beginning of the Dipavalee festival for Jains. The reason for this emphasis on detachment from worldly pleasures is the Jain aspiration to attain Nirvana as early as possible.

Significance of Dhanya Triyodashi (Dhanteras): The text highlights that Dhanya Triyodashi has significance in Jainism, though its popular observance differs. It's not about worshipping Dhan Lakshmi but rather commemorating the last day of Lord Mahavir's divine discourse (divya dhwani) and his Samvsharan (assembly). This day is considered "dhanya" (auspicious) because after this, Lord Mahavir practiced "Yog nirodh" (cessation of activities) and attained Moksha on Amavasya. Over time, due to the influence of the era, this day became associated with the worship of wealth.

Worship of Gautam Swami and Moksha Lakshmi: The text strongly advocates for worshipping Lord Mahavir and Gautam Swami, clarifying that the popular worship of worldly Ganesh and Lakshmi is not part of Jainism. It suggests that "Lakshmi" in Jainism refers to "Moksha Lakshmi" (the wealth of liberation), and "Ganesh" refers to "Gano me Esh" (the leader among the disciples), which is Gautam Gandharji. Worshipping worldly deities leads to "grihit mithyatva" (acquired false belief) and results in karmic bondage.

The text reiterates that Lord Mahavir attained liberation on Kartik Amavasya morning during the Swati nakshatra, approximately 3 years and 8 months before the completion of the fourth era. Gods, including Indra, came to honor his body and illuminated the entire Pavapuri city with lamps. This tradition continues today, with Jains celebrating Lord Mahavir's Nirvana festival by decorating with lamps. It also mentions that Gautam Swami attained Kevalgyana on the evening of the same day.

Criticism of Dussehra Practices: The text critically comments on the practice of burning effigies of Ravana, Meghnath, and Kumbhakarna on Dussehra. It points out that Meghnath and Kumbhakarna attained moksha and are considered divine beings. Burning their effigies and celebrating it is seen as a significant sin, as Ravana's soul is destined to become the 23rd Tirthankar in the future.

Diwali Devoid of Firecrackers: The book strongly advocates for a Diwali celebration without firecrackers. It highlights the harmful effects of firecrackers, including air and noise pollution, which are detrimental to senior citizens, children, and animals. Loud noises can cause hearing loss, heart attacks, nausea, and mental impairment. The text calls for individual responsibility to discourage the use of firecrackers for a safer and greener future. It states that bursting firecrackers is an insult to the teachings of Jinasena and encourages people to say "NO" to firecrackers.