Parishaha - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Parishaha" by Ramanlal C. Shah, based on the provided pages:

The text "Parishaha" defines and elaborates on the Jain concept of Parishaha, a crucial term in Jain scriptures.

Definition and Etymology:

Parishaha is a Jain technical term derived from "Puri" (around, completely) and "Saha" (to bear, to tolerate). It signifies something that is to be borne or tolerated completely, or with equanimity.
A simple definition states that Parishaha is that which can be borne well.
These are essentially hardships or difficulties, which can be physical or mental. Some arise from within the body (like hunger or thirst), while others are external (like extreme heat or cold).

Distinction from Other Forms of Enduring Hardship:

General People: Normally, people do not willingly endure hardship; they try to escape it. Enduring hardship out of helplessness is different.
Self-Improvement: Some individuals deliberately cultivate the habit of enduring hardship to increase their physical or mental strength.
Training (e.g., Soldiers): Soldiers are trained to endure significant hardships (hunger, thirst, long marches) to be effective in battle.
Laborers/Workers: These individuals endure hardships for their livelihood (heavy lifting, standing for long periods, sleeplessness, hunger). However, this is often driven by self-interest or gain.
Ascetic Practices (Tapa): Some people endure hardship for religious purposes, often as a form of tapasya (asceticism). This includes practices like walking on fire, sleeping on beds of nails, self-flagellation, or hanging upside down. This is also known as Kayaklesha (body torment). Yogis may practice enduring difficult postures for extended periods.
Key Difference: The core difference between Parishaha and deliberate tapasya is that Parishaha involves tolerating hardship that arises unexpectedly and without seeking it out, with equanimity. In contrast, tapasya (like Kayaklesha) is a voluntary and proactive act of embracing hardship.

Relevance in Jainism:

Primarily for Monks (Sadhus): The concept of Parishaha is primarily emphasized for monks (sadhus) who have renounced worldly life. Lay householders (grihasthas) are naturally inclined to avoid hardship.
Benefit for Householders: While primarily for monks, householders who voluntarily and with equanimity endure Parishaha (especially those observing vows) also gain benefits in terms of self-control, restraint, and shedding karma.
Systematic Approach: Jainism is unique in its systematic and detailed philosophical approach to enduring various physical and mental hardships, making it a cornerstone for the spiritual path.

Purpose of Enduring Parishaha:

Preventing Deviation from the Path of Restraint (Samyama): As stated in the Tattvartha Sutra, Parishaha must be endured to prevent deviating from the path of restraint and for the shedding of karmas (nirjara).
Karma Shedding: Enduring the pain of hunger, thirst, etc., with a focus on karma shedding is the essence of Parishaha.

The Twenty-Two Types of Parishaha:

The text lists and briefly explains twenty-two types of Parishaha, as enumerated in Jain scriptures like the Navatattva Prakaran and the Uttaradhyayana Sutra. These are:

Kshudha (Hunger): Enduring hunger when begging for alms (gochari) without compromising strict rules about pure food, or not getting enough food. The monk should not desire food or lament its absence, seeing it as an opportunity for increased tapa and karma shedding.
Pipasa (Thirst): Enduring thirst without consuming impure or living water.
Sheet (Cold): Tolerating extreme cold without seeking extra coverings beyond prescribed limits or desiring them.
Ushna (Heat): Enduring intense heat without resorting to bathing or cooling remedies, or desiring them.
Dansha (Bites and Stings): Patiently enduring the bites of insects like mosquitoes, flies, etc., without harming them or harboring ill will.
Achil (Lack of Clothing): Not feeling shame, worry, or sadness if clothes become old, torn, or stolen. Not desiring better clothing. (This also applies to Digambara monks who are voluntarily nude).
Arati (Disgust/Disinclination): Not developing aversion or dislike towards unfavorable circumstances encountered on the spiritual path, considering present difficulties insignificant compared to past suffering in lower births.
Stri (Women): Enduring temptations or advances from women with firmness, maintaining chastity and not entertaining inappropriate thoughts or actions. The same applies to nuns regarding men.
Charya (Wandering): Enduring the physical fatigue and hardships of wandering from village to village. Monks should not stay in one place for too long, except during the Chaturmas (four months of monsoon) for religious teaching.
Naishadhiki (Resting Place): Accepting any resting place, whether a cremation ground, forest, ruin, or otherwise, with equanimity, without developing likes or dislikes.
Shayya (Bed/Seat): Tolerating uneven or uncomfortable sleeping or sitting arrangements without complaint.
Akrosha (Abuse/Insult): Enduring verbal abuse, insults, criticism, accusations, or anger from others without retaliating, understanding it as a result of one's own past negative karma.
Vadha (Striking/Violence): Patiently enduring physical blows or violence without harboring ill will towards the aggressor, recognizing one's true self as immortal.
Yachana (Begging): Begging for sustenance (food, medicine, etc.) without pride, greed, or shame. Understanding it as a duty and performing it with humility. While begging should generally be avoided by not being dependent, when it is necessary, it should be endured as Parishaha.
Alabha (Non-acquisition/Lack): Not feeling regret, dejection, or ill will towards householders if requested items are not received, understanding it as the fruition of karma that obstructs gain.
Roga (Disease): Enduring illness patiently, viewing it as the exhaustion of negative karma. Those who are more advanced may not even desire medicine.
Trin-sparsha (Touch of Grass): Enduring the pricking sensation from grass or rough surfaces when sleeping on them, without recalling the comforts of lay life.
Mala (Dirt/Filth): Enduring the accumulation of dirt, sweat, and bodily waste on the body or clothes without desiring to bathe or clean them.
Sarkar-Puraskar (Reception/Honors): Not feeling pleased by respectful greetings or honors, nor feeling hurt by their absence. Also, not developing pride if wealth and powerful people offer respects, or not desiring to enhance one's appearance for them. Similarly, not becoming attached to praise.
Prajna (Knowledge/Intellect): When younger monks with less knowledge seek guidance from older, knowledgeable monks, the latter should not develop pride. They should recognize their knowledge as limited compared to past enlightened beings and the vastness of divine knowledge. They should also not regret their learning if it leads to extra work or conflict with differing opinions, but rather remain open-minded.
Ajnaan (Ignorance): Not feeling dejected or distressed if one's own efforts to gain knowledge are hindered by karmic obscurations (jnana-avaraniya karma). Not taking offense if called "foolish" or "ignorant," but continuing to strive for knowledge and finding contentment in one's spiritual practice.
Darshan (Perception/Right Faith): This is also called "Samyaktva Parishaha" (testing of Right Faith). When, despite practices like tapasya, one does not attain specific spiritual powers (labdhi) or visions of deities, one should not waver in their faith. They should believe that the fruits of their practice will be realized in this or future lives and that events unfold as seen by the omniscient. It's about steadfastness in Right Faith when tested.

Interrelation and Intensity of Parishaha:

Some Parishahas are contradictory (e.g., cold and heat), meaning only one can be experienced at a time.
Others, like Charya, Naishadhiki, and Shayya, can occur together.
The maximum number of Parishahas one might face simultaneously, theoretically, is nineteen.

Parishaha and Stages of Spiritual Progress (Gunasthana):

Jainism describes fourteen stages of spiritual development (Gunasthana).
Up to the sixth Gunasthana, individuals experience strong passions (anger, pride, deceit, greed) and endure all Parishahas.
In the seventh and higher stages, the number of experienced Parishahas gradually decreases.
In the twelfth and thirteenth Gunasthana, only about eleven Parishahas are experienced metaphorically.
In the highest stages, what might appear as Parishaha to others is not experienced as such by these enlightened souls due to their deep self-absorption and detachment. While some physical sensations like heat and cold might remain as long as there is residual karma, they don't bother these beings.

Overcoming Parishaha:

Monks must endure all Parishahas with equanimity and impartiality, avoiding anger or attachment.
As attachment to the body decreases, victory over Parishaha becomes easier.
Vairagya (detachment), through constant contemplation of impermanence and other reflections, is key to shedding bodily attachment and realizing the distinction between the body and soul.
Those who meditate on these principles can naturally overcome Parishaha, reaching a state where Parishaha no longer bothers them. At such high spiritual levels, overcoming Parishaha becomes a natural occurrence, and their attention is not even drawn to them.