Jain Parva Aur Uski Samajik Upayogita

Here's a comprehensive summary of the Jain text "Jain Parva aur Uski Samajik Upayogita" (Jain Festivals and Their Social Utility) by Paritosh Prachandiya:

The book "Jain Parva aur Uski Samajik Upayogita" by Paritosh Prachandiya, as presented on pages 1-6, explores the significance and social utility of Jain festivals. The author begins by establishing that humans, as intelligent beings, have religion and society interwoven into their very being. Festivals and celebrations are organized to inspire their inner consciousness. While festivals (Parva) emphasize religiosity, celebrations (Tyohar) lean more towards social aspects. Both serve to instill self-confidence, enthusiasm, and a sense of purpose in people's lives. Festivals are seen as a collective expression of the collective psyche of religion and society.

The author emphasizes that to understand the core of any religion or society, it is crucial to understand its associated festivals. Each festival embodies the philosophical principles and social symbolism of its respective tradition.

The text then delves into various Jain festivals, categorizing them broadly into two types: religious and social.

Religious Festivals Highlighted:

• Samvatsari (संवत्सरी): This is considered the "king of festivals" (Parvadhiraj). Held fifty days after Ashadh Purnima, on Bhadra Shukla Panchami, it is a significant day for spiritual purification. The Kalpasutra mentions its celebration by Tirthankar Mahavir, Gautam Swami, Acharyas, Upadhyayas, and the Shrisangh (community). The night of Samvatsari is considered sacred and should not be violated.
• Paryushan (पर्युषण): This eight-day festival, encompassing Samvatsari, is described as a period of intense penance and self-discipline. For monks, "Paryushana" is a form of kalpa (foundation or basis), meaning to reside in one place completely. Traditionally, this residence was for at least 70 days, up to six months, or a moderate four months. The tradition of observing it for a shorter period was initiated by Acharya Kalikacharya. Paryushan is an eight-day festival for self-improvement. The distinction drawn is that Samvatsari marks the beginning and end of the spiritual year, while Paryushan specifically signifies penance, sacrifice, and reflection on detachment. The core purpose of Samvatsari is the pratikraman (repentance) ceremony in the evening, where individuals seek forgiveness from all living beings (four-sensed and above) through mind, speech, and body. This fosters mutual connection, universal friendship, and compassion.
  • In the Digambara tradition, this is known as Dashlakshan Dharma, focusing on the ten virtues: uttam kshama (forgiveness), mārdav (humility), ārjava (honesty), satya (truth), shauch (purity), samyam (self-control), tapas (austerity), tyag (renunciation), akīnchan'ya (non-possession), and brahmacharya (celibacy). It is celebrated from Bhadra Shukla Panchami to Chaturdashi, concluding with Kshama Vani (Day of Forgiveness), where people seek forgiveness for any hurt caused in the past. The author stresses the undeniable utility of such religious rituals in today's conflict-ridden environment.
• Ashtanhika (अष्टान्हिका): Celebrated three times a year in the Digambara tradition – in Kartik, Phalguna, and Ashadh – for eight days at the end of each month. It is believed to commemorate the worship of the eight Nandiśvara islands, which are inaccessible to humans and are visited only by celestial beings. The Siddhachakra Puja is also performed during these days, highlighting its immense devotion and glory.
  • In Shvetambara traditions, it is celebrated twice a year in Chaitra and Ashwin, involving nine days of Ayanbil Tap (Ayanbil fast) from the 7th to the full moon. Ayanbil Tap involves eating food without sourness, and without any added flavors, ghee, milk, or buttermilk, thus emphasizing an ascetic diet and fostering the spirit of austerity and self-control.
• Shruta Panchami (श्रुत पंचमी): Celebrated on Kartik Shukla Panchami, its main purpose is to express deep devotion and respect for Shruta (scriptural knowledge).
  • In the Digambara tradition, it is believed that as scriptural knowledge began to fade, Acharya Dharsena, who knew parts of the Angas, inspired his disciples Pushpadanta and Bhutabali to compose the treatise Shatkhandagama. Acharya Bhutabali worshipped this scripture on Jyeshtha Shukla Panchami with the Chaturvidh Sangh (four types of monks: monks, nuns, laymen, and laywomen). This festival is celebrated by all.
  • In the Shvetambara tradition, it is celebrated on Kartik Shukla Panchami and is also known as Gyan Panchami (Knowledge Panchami). Besides worshipping texts, emphasis is placed on their cleanliness. This festival inspires the practice of swadhyay (self-study) in both communities.

Social Festivals Highlighted:

• Mahavir Jayanti (महावीर जयन्ती): Celebrated on Chaitra Shukla Trayodashi with great joy by both Shvetambara and Digambara communities. Public gatherings are held where scholars (Jain and non-Jain) discuss Lord Mahavir's teachings and their relevance in modern times. The author highlights that Lord Mahavir's principles of non-violence (ahimsa) and non-absolutism (anekānta) are crucial for peace in today's world, a view shared by great thinkers globally. The text notes that on this day, there is a public holiday, meat shops are closed, and there are processions and distribution of sweets, fruits to patients, and sweets to college students. Jain businesses often remain closed.
• Diwali (दीपावलि): Celebrated by both communities as a major festival marking the nirvana (liberation) of Tirthankar Mahavir. The scriptures mention that on the night of Kartik Krishna Amavasya, Lord Mahavir attained liberation. At that time, the nine Lichchhavi and nine Malli kings, who were observing proshadh vrata (a type of fast), illuminated the place with lamps in the absence of the "sun of spiritual knowledge," Mahavir. Traditionally, people continue this practice by lighting lamps to honor that supreme knowledge and derive inspiration. The text cites the Harivansh Purana, stating that Lord Mahavir attained liberation at Pavapuri after renouncing all karmas. Deities came to worship him and lit lamps, illuminating the area. Since then, devotees celebrate Diwali on his nirvana day.
  • The author further delves into the ritual of Lakshmi Puja on Diwali. It is suggested that while the exact reason for worshipping Lakshmi isn't always clear, it might be related to the fact that Mahavir's chief disciple, Gautam Gandhar, attained kevala jnana (omniscience) at the time of Mahavir's nirvana. In Jainism, liberation and knowledge are considered the greatest forms of Lakshmi (wealth). It's possible that the worship of spiritual wealth gradually transformed into the worship of material wealth in the public consciousness. The presence of clay houses and toys during Lakshmi Puja is interpreted as a memory of Lord Mahavir's Samavasarana (preaching assembly) and the diverse attendees (humans, animals, birds) who came to listen to his teachings.
• Saluno (Raksha Bandhan): This festival is widely celebrated. The author notes that the traditional Brahmin mantra used during Raksha Bandhan doesn't provide concrete proof or detail about the festival's origin, although the story of Bali Raja is prevalent. However, Jain literature does offer insights. The text recounts a narrative where King Bali, holding a grudge against Jain monks, imprisoned them and planned to sacrifice them in a ritual. In this crisis, Muni Vishnukumar, possessing vaikriya powers (ability to change form), was approached for help. He agreed to rescue the monks. Upon reaching the city, he appealed to his brother, Padmaraj, to refrain from the desecration. Padmaraj, bound by tradition, expressed his helplessness. Vishnukumar then approached Bali, requesting space for the monks, to which Bali offered only "two and a half steps." Angered, Vishnukumar displayed his power by placing one foot on Mount Meru and the other on Mount Manushottara, with his third foot suspended in the air, astonishing everyone. Bali begged for forgiveness, averting the crisis. Meanwhile, the populace, witnessing the monks' plight, had abstained from food and water. When the monks were freed, they went for alms to seven hundred homes, and in other homes, householders ate food as a symbol of remembering the monks. From this event, the custom of tying a rakhi to human-shaped pictures on walls originated, which is referred to as 'Saun' in North India. 'Saun' is believed to be a corrupted form of 'Shramana' (monk). This interpretation is supported by Mahapandit Kailash Chandra Shastri in his work "Jain Dharma."
• Mauna Ekadashi (मौन एकादशी): Mauna means restraint of speech. The text explains that out of the three human powers – mind, speech, and body – speech is more potent than the body, and the mind is many times more powerful than speech. Modern science acknowledges the importance of silence, as speaking consumes significant brain energy, leading to fatigue. Therefore, speaking less is advised. Those who practice silence are more capable of intellectual work and meditation. Verbosity leads to many practical disadvantages. In spirituality, silence is a characteristic of a monk. A seeker doesn't waste speech power unnecessarily. Bodily silence means refraining from excessive physical activity and maintaining a stable posture. Mental silence means renouncing thoughts and speculations. However, since the mind cannot remain empty, it is advised to fill it with virtuous thoughts and remembrance of the Lord's qualities.
  • The word Ekadashi signifies the number eleven. The text links this to the eleven yogas (combinations) of mind, speech, and body: four of the mind, four of speech, and three of the body (audaryika, taijasa, and kormana). The complete discipline of silence involves the control, regulation, and restraint of these eleven. This is the mystery of Mauna Ekadashi. The text references a dialogue from the book "Pravah Ki Prerna" by Shri Ratanmuni Ji, where a businessman asks a religious leader for a single-day practice that can yield a year's worth of religious merit. The guru suggests observing a fast and maintaining silence on the Shukla Ekadashi of Margashirsha, which also happens to be the birth anniversary of Lord Mallinath. This practice, if done for eleven years, can even lead to liberation.

Conclusion:

The author concludes by stating that Jain festivals hold their own distinct place and importance within the Indian festival tradition. Their fundamental purpose has always been to propagate Jain Dharma, culture, and ethical conduct. Therefore, alongside enjoyment, these festivals incorporate meaningful and enlightening narratives and contexts. Humans are social beings, and their lives find fulfillment and growth within society. Festivals are inherently social. They not only serve as a source of righteous living but also infuse life with consciousness and awakening. While worldly beings often get caught in lives of greed and negligence, the auspicious arrival of festivals inspires individuals to turn away from the wrong path and walk on the righteous path.

Festivals play a vital role in the progressive upliftment of human endeavor. The events and life cycles embedded in ancient texts and scriptures, which are the basis of festivals, inspire people to live a life free from attachment and delusion. The author poses a rhetorical question: what greater utility can there be than for festivals to awaken humanity within humans?