Jain Sanskruti Ke Pramukh Parvo Ka Vivechan

Here's a comprehensive summary in English of the provided Jain text, "Jain Sanskruti ke Pramukh Parvo ka Vivechan" by Gotulal Mandot:

This book, "Jain Sanskruti ke Pramukh Parvo ka Vivechan" (Discussion of the Major Festivals of Jain Culture) by Gotulal Mandot, explores the significance and origins of various important festivals within Jainism. The author posits that humans are naturally inclined towards celebrations, and Jain festivals are not merely for enjoyment but for fostering spiritual awakening alongside joy and upliftment.

The text defines a "parva" (festival) as an event that purifies the soul, having two primary meanings: celebration and a significant occasion. Festivals are categorized into two types:

• Laukik (Secular) Festivals: These are enjoyable for all worldly individuals.
• Lokottar (Spiritual) Festivals: These are attractive to those with lighter karmic burdens, as they represent periods of spiritual exultation. Lokottar festivals are further divided into:
  • Nitya (Perpetual) Festivals: Occurring regularly, such as specific lunar days (e.g., Ashtami, Chaturdashi), which may involve slight differences in daily practices compared to other days.
  • Naimittik (Occasional) Festivals: Occurring at specific times of the year.

The author emphasizes the significant role of Lokottar festivals in Jain culture, noting that they often become intertwined with secular practices as people express their joy through various activities. The festivals are presented as having a clear and scientific basis, with their historical roots firmly established in Jain literature, refuting any notion of them being copied from other cultures.

The book then delves into the details of specific festivals:

1. Akshaya Tritiya: This festival commemorates the first alms-giving in this epoch. Lord Rishabhdev, after his renunciation, wandered as a silent ascetic. For about a year, people, unaware of the proper way to offer food, brought various delicacies. Upon arriving at Hastinapur, Shreyans, the grandson of Bahubali, had a dream that he had nourished Mount Meru. Another dream indicated he had restored the sun's brilliance. After these prophetic dreams, Shreyans, upon seeing Lord Rishabhdev, attained self-remembrance and the true meaning of his dreams. He offered sugarcane juice to the Lord, marking the completion of Rishabhdev's year-long penance on Vaishakha Shukla Tritiya. This day, celebrated for its auspicious alms-giving, became known as Akshaya Tritiya, a day that itself became imperishable due to this great act of charity.

2. Paryushan and Samvatsari: Samvatsari is highlighted as the most significant Jain festival, aimed at liberating the soul from karmas. Paryushan, an ancient practice, culminates in Samvatsari. It is believed that in the time of Lord Parshvanath, the Chaturmas ended on Bhadrapada Shukla Panchami, marking the end of the year. Performing the Samvatsarik Pratikraman on this day led to the festival being called Samvatsari. The start of each ascending and descending epoch also coincides with Bhadrapada Shukla Panchami.

The text mentions that some consider Paryushan an eternal festival, with its origins tracing back to the beginning of an ascending epoch. It describes the miraculous rain of different celestial clouds that made the earth habitable for early humans, leading to an inherent self-motivated virtue. Lord Mahavir observed Paryushan after a significant period of his Chaturmas.

The word "Samvatsari" is found infrequently in original scriptures. The author notes that the meaning of "Pajjusana" (Paryushan) inherently includes Samvatsari. During Paryushan, deities of all four classes celebrate the 'Athai Mahotsav'. The tradition of reading 'Antkrit Sutra' (Sthanakvasi) and 'Kalpa Sutra' (Murti Pujak) is prevalent on Samvatsari, which is considered the last day of the year by Jain belief. While generally celebrated on Bhadrapada Shukla Chaturthi or Panchami, historical accounts suggest a deviation to Chaturthi due to circumstances involving Acharya Kalakacharya. Facing pressure from King Satavahana, Acharya Kalakacharya agreed to celebrate Samvatsari on Chaturthi to accommodate an Indra festival. However, this tradition did not gain permanent footing, and Samvatsari is primarily observed on Panchami, with occasional shifts to Chaturthi due to calendar calculations.

Digambara Jain Observation: The Digambara sect celebrates Paryushan as Dashalakshan Parva (Ten Virtues Festival) from Bhadrapada Shukla to Purnima. This festival aligns with the ten virtues: Kshama (forgiveness), Mardava (humility), Arjava (straightness), Shaucha (purity), Satya (truth), Samyama (restraint), Tapa (penance), Tyaga (renunciation), Akinchanya (non-possession), and Brahmacharya (celibacy), as described in the Tattvartha Sutra. This period is also dedicated to self-reflection and accounting for past deeds. The etymological meaning of Paryushan relates to the act of "staying around" or "residing within" the soul.

The text cites Nishiith Sutra, stating that failure by a monk to observe Paryushan incurs fault. Key observances include essential hair-plucking and minimal consumption of food. The Kalpa Sutra provides detailed regulations for Paryushan, with strictures against not performing hair-plucking on Samvatsari. Paryushan is also presented as a festival of immense forgiveness, citing the example of Udayana forgiving Chandpradyotana.

3. Nirvana Parva - Deepavali: The festival of Nirvana holds a significant place among the five auspicious events (Panch Kalyanakas) of Tirthankaras. While all Tirthankaras' Nirvana anniversaries are celebrated with penance and renunciation, Lord Mahavir's Nirvana is observed with exceptional enthusiasm. From a Jain perspective, Deepavali originates from Lord Mahavir's liberation from the cycle of birth and death.

Lord Mahavir attained Nirvana in Pavaapuri on the last quarter of the night of Kartik Krishna Amavasya. At the time of his Nirvana, deities, along with eighteen republican kings from Kashi and Kosala, were present. As the night was dark, they decided to illuminate the area in remembrance of Mahavir's knowledge. The celestial and human illumination of lamps on this night marked the beginning of the Deepavali festival. The Harivansh Purana and Trishashtishalaka Purush Charitra describe this event vividly.

The Nirvana of Lord Mahavir is traditionally placed at 527 BCE. The practice of starting a new calendar year and keeping accounts of gains and losses, similar to tracking merit and demerit, began with his Nirvana. Numerous historical figures and scholars from various traditions have acknowledged the connection of Deepavali to Lord Mahavir's Nirvana. It is also noted that Gautam Swami attained Keval Gyan (omniscience) on the night of Mahavir's Nirvana, leading to Kartik Shukla Pratipada being known as Gautam Pratipada and marking the beginning of a new year. The sorrow of Mahavir's passing is also remembered through the festival of Maiya Dooj.

4. Raksha Bandhan: The story of Raksha Bandhan is linked to Vishnukumar Muni, a Jain monk. In Hastinapur, minister Bali, seeking revenge for a past insult, imprisoned 700 monks and planned a human sacrifice. Vishnukumar Muni, possessing divine powers, intervened. On the day of Shravan Shukla 15, he protected the monks and, as a symbol of love and unity, tied a thread on everyone's hand. This ritual gave rise to the Raksha Bandhan festival. The tradition of tying threads and making sweets continues to this day.

5. Panchakalyanaka: Panchakalyanak festivals commemorate the five auspicious events in the lives of Tirthankaras: conception, birth, renunciation, omniscience, and Nirvana. These events are celebrated by deities with great joy. The festivals of the first and last Tirthankaras are particularly celebrated with enthusiasm. These occasions also involve significant penance and austerity. The dates for these Panchakalyanakas are found in various Jain scriptures.

6. Ayambil Oli Parva: This festival is associated with the story of Shripal and his wife Mayanasundari. Mayanasundari, upon receiving guidance from a Jain monk, performed Ayambil fasts for nine days, focusing on the nine supreme beings (Navpad), to cure her husband's leprosy. This practice, repeated for nine cycles (Oli), involves 81 Ayambil fasts. This ritual is also known as the Siddha Chakra festival and Navpad festival, believed to cure various ailments.

7. Gyan Panchami: Celebrated on different dates (Kartik Shukla Panchami, Jyeshtha Shukla Panchami, and Shravana Shukla Panchami) based on varying traditions, Gyan Panchami is dedicated to the worship of knowledge. It is believed that worshipping knowledge on these days helps in the destruction of knowledge-obscuring karmas and facilitates access to knowledge. The associated narratives emphasize the severe suffering caused by disrespecting knowledge, the enlightened, and the tools of knowledge, and the ultimate happiness derived from its worship. The author notes that fixing a specific day for knowledge worship might not align with contemporary views, as knowledge can and should be venerated at all times.

The author concludes by stating that the essay has focused on the historical background of these major festivals. He suggests that further detailed study is needed on the methods of their worship. Proper observance of these festivals, he believes, paves the way to the spiritual path and brings the soul closer to the state of liberation.

The book also mentions that many other festivals exist, each with associated stories aimed at illustrating their importance. While their exact origins are unknown, they are considered perpetual festivals for attaining worldly benefits. However, festivals like Akshaya Tritiya, Samvatsari, and Deepavali are purely spiritual and have recognition in both Jain and non-Jain literature. A list of Tirthankara Kalyanaka dates is also provided, sourced from another book, "Jain Vrat Vidhan Sangrah," with a note that some commonly held beliefs might differ from this compilation. The text also acknowledges that the "Jain Vrat Vidhan Sangrah" mentions 164 festivals in total.