Parvadhiraj Paryushan 02

Here's a comprehensive summary of the provided Jain text, "Parvadhiraj Paryushan - 2":

This text, authored by Ramanlal C. Shah, delves into the significance and nature of the Jain festival of Paryushan. It emphasizes that while the cyclical nature of life might seem repetitive, embracing new inspiration and enthusiasm within established routines, like observing festivals, is a fortunate aspect of human experience. The text draws an analogy from scriptures, stating that just as repetition in food, medicine, and study is not a flaw but a virtue, so too is the repetition of festival observance, making it an indispensable practice.

The term "Parva" (પર્વ) is explained to mean a "holy day" or "festival." A distinction is made between a "festival" (tahervaar) and a "Parva." A festival is defined as a day linked to the importance of a specific event or object, while a Parva is celebrated regularly, whether monthly, quarterly, or annually, with community worship. Examples are given: Mahavir Jayanti is a festival, while Gyana Panchami or Paryushan are Parvas. However, it's acknowledged that in common usage, both terms are often used interchangeably.

The word "Paryushan" (પર્યુષણ) is derived from "Pari + Ush," meaning to "settle well." Beyond physical settling during the rainy season (Varshavas), this spiritual festival places a special emphasis on becoming stable within the soul. The observance of Paryushan involves various forms of spiritual practice, including compassion for living beings (Jivadaya), charity (Dana), celibacy (Brahmacharya), asceticism like observing an 'Attham' fast, Samayika (equanimity practice), Pratikraman (confession and atonement), Paushadh Vrat (a form of vow observance), Jin Puja (worship of the Tirthankaras), Guru Vandana (veneration of spiritual preceptors), Sadharmik Vatsalya (fellowship with co-religionists), and Shruta Shravanadi Gnana Aradhana (worship of knowledge through listening to scriptures), and Chaitya Paripati (circumambulation of temples). This multifaceted observance is summarized by the phrase "Punyanan Poshana, Parva Paryushanani" (the nourishment of merits, the festival of Paryushan).

The month of Shravan is highlighted as a month of festivals. The text describes the favorable weather conditions during Shravan and Bhadarva – after the major monsoon rains have passed, agricultural work is winding down, seas are navigable, river floods have subsided, and the atmosphere is still cool with scattered clouds. This period offers a conducive environment for people to set aside time for festivals and spiritual practices. Festivals are presented as a powerful driving force in human life, fostering community interaction, love, respect, cooperation, and hospitality. They are seen as expanding and developing human communal consciousness, preventing life from becoming rigid and crippled. Festivals revitalize a life that is becoming worn out.

The Indian tradition values both enjoyment (Bhoga) and renunciation (Tyaga), with a particular emphasis on achieving enjoyment through renunciation ("Tena tyaktena bhunjeethah" – enjoy through renunciation). The joy derived from intentionally abstaining from food is considered superior to the pleasure of eating.

The text categorizes festivals into worldly ones that focus on pleasing the body through food and adornments, and transcendental ones that aim to experience the joy of self-realization through renunciation and self-control. Paryushan is characterized as a transcendental festival.

The text points out the inherent tendency of the soul to become impure if not vigilant, making self-purification a continuous process. Paryushan motivates the effort towards this purification. It also emphasizes the significant social impact created when many individuals participate in such activities together, inspiring one another. The cumulative effect of the various penances undertaken by Jains during Paryushan, such as fasts, contributes greatly to self-purification. While acknowledging that some may practice asceticism out of habit or for show, and that others might criticize such practices, the text asserts that this festival significantly contributes to the spiritual evolution of humanity each year.

The worship of Dharma is described as being of four types: Dana (charity), Sheela (virtuous conduct), Tapa (penance), and Bhava (devotional attitude). Individuals can engage in these practices according to their capacity and inclination. The core of Paryushan is identified as Samvatsarik Kshamaapana (annual forgiveness). Seeking forgiveness for one's own faults and forgiving others for theirs is not easy, but this mutual forgiveness harmonizes life and fosters love. The scriptures suggest that this principle of forgiveness is crucial for the soul to reach its ultimate goal of liberation.

The text cautions against excesses during festival celebrations, urging that observances should remain balanced. When excesses occur, they should ideally be in the realm of virtuous elements. It is the responsibility of various societal segments, from householders to ascetics, to ensure this balance. The text highlights that festivals, instead of being joyous occasions, can sometimes become a cause of conflict, quarrels, envy, and criticism among different religious communities. It is considered unfortunate when a spirit of unforgiveness prevails on the very day designated for forgiveness.

The text advocates for making festival days holidays for all, including traders and employees, and leave days for students, enabling everyone to participate fully in the celebrations. It also argues that festivals should not be exclusively religious but also social and national. The practice of governments canceling holidays for long-standing religious-cultural festivals in favor of political ones is deemed inappropriate, as political festivals tend to become outdated quickly and have limited impact on public consciousness. Canceling major religious festivals is seen as detrimental to Indian sentiments. While acknowledging complaints about the misuse of holiday time, the text suggests that work hours should be organized to avoid the necessity of canceling these important religious festival holidays. The historical role of religious festivals in preserving Indian culture during periods of foreign invasions and difficult circumstances is underscored.