Jain Parvatithino Itihas

Here's a comprehensive summary of the Jain text "Jain Parvatithino Itihas" by Muni Darshanvijayji, based on the provided pages:

The book, "Jain Parvatithino Itihas" (History of Jain Festival Days), authored by Muni Darshanvijayji and published by Ramanlal Mohanlal Shah Unjha, addresses the crucial and often debated topic of the correct observance of Jain festival days (Parva Tithis). The author's primary aim is to clarify the established tradition and counter new interpretations that deviate from the scriptural and historical lineage.

Core Argument and Context:

The author begins by stating that the Jain tradition has maintained a single system of festival days from the time of Lord Mahavir Swami. He highlights a recent shift initiated by individuals like Acharya Shri Ramachandrasuriji in VS 192, who introduced a "new opinion" regarding festival days. To counter this, Muni Darshanvijayji had previously published a more extensive work, "Jain Panchang Paddhati," which was well-received by truth-seekers. Due to the demand and the need for a more accessible version, the current book, "Jain Parvatithino Itihas," has been prepared in a simplified and concise manner for the understanding of all sincere seekers.

Key Concepts and Principles Discussed:

The book delves into the following critical areas:

1. Definition and Significance of Parva Tithis:

   • Jain scriptures, like the Sutrakrutanga Sutra and Bhagavati Sutra, emphasize the importance of specific tithis (lunar days) for religious observance.
   • The four primary festival days (Chatushparvi) are Ashtami (8th day), Chaudash (14th day), Purnima (Full Moon), and Amavasya (New Moon).
   • Beyond these, twelve festival days (Dvadash Parvi) are recognized, including the 2nd, 5th, 8th, 11th, 14th, and 15th days of both the bright (Shukla) and dark (Krishna) pakshas.
   • Both Jain and Vedic traditions highlight these festival days for specific religious practices.

2. Religious Observances on Parva Tithis:

   • On these festival days, practices such as fasting (tapa), abstaining from sinful actions, observing celibacy (brahmacharya), and performing paushadh (a specific day of rigorous observance) are prescribed.
   • Certain observances, like paushadh on the Chaturdashi, Ashtami, Purnima, and Amavasya, are considered mandatory.

3. Chronological Systems (Panchanga) and their Impact:

   • The book traces the evolution of chronological calculations (Panchanga), including ancient systems based on Nakshatra, Chandra, Rutu, Aditya, and Abhivardhita Samvatsaras.
   • It explains how the interplay between lunar months (Chandramasa) and solar months (Saurmasa) leads to concepts of tithi decay (Kshaya Tithi) and tithi increment (Vriddhi Tithi).
   • Historically, the system of tithi decay was prevalent, where certain tithis were considered "decayed" (Kshaya) and not observed. The author emphasizes that this was a way to reconcile the lunar and solar calendars and that the actual duration of a tithi doesn't inherently decay.

4. Rules for Determining Parva Tithis (Kala Nirnaya):

   • Rule 1 (Uday Tithi is Primary): The tithi that is present at sunrise (Uday Tithi) is generally considered the correct tithi for observance, even if the next tithi begins later in the day. This is a foundational principle for determining the day of observance.
   • Rule 2 (Exception for Decreasing Tithis - Kshaya): When a festival tithi is "decayed" (meaning its duration is shortened and it might not be present at the next sunrise), the preceding tithi should be observed as the festival day. This is based on the principle that the tithi is factually present and should be observed on its actual day. The author emphasizes that the concept of tithi decay is a mathematical adjustment and the tithi itself still exists.
   • Rule 3 (Paired Festivals - Jodiyā Parva): When paired festivals (like Chaudash-Purnima or Chaudash-Amavasya) occur in a way that one of them is "decayed," the author argues for observing the preceding tithi as the festival day rather than merging the observances. Merging is seen as detrimental to the integrity of the festivals and their prescribed observances.
   • Rule 4 (Increasing Tithis - Vriddhi): When a tithi is "increased" (meaning it extends beyond a normal day), the preceding tithi that is not the festival tithi should be considered the correct festival tithi. This prevents the festival from being observed on two consecutive days or on a tithi that is not the true festival day. The author argues for treating the first of the two identical tithis as the primary festival tithi.
   • Rule 5 (Paired Festivals with Increment): When paired festivals have an intervening day, the author argues against observing them on the same day. Instead, he advocates for observing the preceding tithi of the paired festival (e.g., observing the 13th tithi as Chaudash if Purnima is incremented).

5. Testimonies of Acharyas:

   • The book extensively quotes various revered Jain Acharyas (spiritual leaders and scholars) from different gacchas (lineages) and time periods.
   • These quotes consistently support the principle of not allowing festival tithis to decay or increment without proper adjustments, emphasizing the observance of the tithi on its actual or designated day.
   • Prominent Acharyas like Umāsvāti Vāchak, Kālikāchārya, Hiravijayasūri, Ratnaśekharasūri, and many others are cited to validate the traditional practice of aligning observances with the correct tithi, even when there are calendar discrepancies.
   • The author highlights that these Acharyas consistently followed the principle of observing the tithi based on its presence at sunrise or by making necessary adjustments to the preceding or succeeding tithi to maintain the integrity of the festival.

6. Critique of the "New Opinion" (Nava Mat):

   • The author critically examines the "new opinion" introduced by Acharya Ramachandrasuriji and its proponents.
   • He refutes their claims that ancient Jain Panchangas had inherent discrepancies and that festival tithis should be observed based on some modern interpretations or calculations.
   • He argues that their approach leads to the loss of sanctity for festival days, the omission of prescribed observances, and the potential for confusion and division within the Jain community.
   • Specific points of contention include:
     • The claim that ancient Jain Panchangas always had tithi increments and decays.
     • The idea of adjusting observances to match calendar increments/decrements.
     • The dismissal of the importance of Purnima, Amavasya, and Pancham (5th day of Bhadrapada, linked to Samvatsari) as primary festival days.
     • The practice of merging paired festivals or observing them on a single day.
     • The notion that observances do not occur in certain months or tithis (e.g., Phalgun).

Conclusion and Author's Plea:

Muni Darshanvijayji concludes by reiterating that the history of Jain festival days clearly demonstrates a consistent tradition from Lord Mahavir Swami to the present day. He urges the followers of the "new opinion" to reconsider their stance, emphasizing that while new interpretations may arise, they should not lead to the fragmentation of the Sangha (community) or damage the Jain Shasan (teachings). He stresses the importance of adherence to the scriptural and traditional practices that have been upheld by generations of Acharyas for the spiritual welfare of the community. The author advocates for unity and adherence to the original teachings to prevent dissension and preserve the sanctity of Jain festivals.

In essence, the book is a scholarly defense of the traditional Jain calendar and festival observance practices, providing scriptural evidence, historical context, and the authoritative pronouncements of past Acharyas to guide the Jain community towards correct and unified practice.