Paryushan Aur Kesh Loch - Book Summary

This document, "Paryushan Aur Kesh Loch" by Amarmuni, delves into the Jain practices of Paryushan (a period of fasting and religious observance) and Kesh Loch (pulling out one's hair by hand). It aims to clarify when and why these practices are performed, addressing various aspects and potential interpretations.

Here's a comprehensive summary of the key points:

1. Universality and Importance of Kesh Loch:

Kesh Loch is a widely accepted practice across all Jain sects (Śvetāmbara, Digambara, Sthānakavāsī, and Terāpanth), despite other doctrinal differences.
It is considered a rigorous practice, signifying detachment from the body and an exceptional act of courage and endurance.
While an external austerity (bāhya tapas), it serves as a test of inner equanimity, tolerance for hardship, patience, absence of agitation, non-violence, and self-reliance. Therefore, even if not strictly mandatory in every circumstance, it is an essential part of spiritual practice, almost indispensable.

2. Historical Traditions: Jinakalpa and Sthavirakalpa:

Jinakalpa: Ascetics following this tradition were required to perform Kesh Loch daily throughout the year.
Sthavirakalpa: Ascetics in this tradition were not obligated to perform Kesh Loch daily, but it was mandatory daily during the Varshavas (monsoon retreat, generally four months).
The text acknowledges that the daily Kesh Loch during Varshavas, as practiced by Sthavirakalpīs, is not followed in the current era, but it was a historical practice mentioned in ancient literature.

3. Kesh Loch Frequency and Exceptions:

Young and healthy ascetics: Were expected to perform Kesh Loch daily during the Varshavas (monsoon retreat). Outside this period (referred to as rutubaddha kal), they were to perform it every four months.
Elderly ascetics (Sthavira): Were permitted to perform Kesh Loch every six months. If even this was difficult, they were required to do it at least once a year, around Ashadhi Purnima (the full moon day in the month of Ashadha). This concession was due to their frailty, weakened eyesight, and general inability.

4. Penalties (Prāyaschitta) for Not Performing Kesh Loch:

Able-bodied ascetics: If they were healthy and capable but chose not to perform Kesh Loch, or instead shaved their heads with a razor or cut their hair with scissors, they incurred prāyaschitta (penance).
- Shaving with a razor: Laghu masa prāyaschitta (lighter penance).
- Cutting with scissors: Guru masa prāyaschitta (heavier penance).
Reasons for penance:
- Not following the tradition.
- Potential violence to insects like lice (yūka) in the hair, especially if the hair becomes wet and unhygienic.
- The possibility of violence to appakāya (water-bodied beings) if the hair is not kept clean.
- The possibility of causing harm to oneself (e.g., scratches) while itching due to lice.
- Potential contamination if the barber washes their tools with unpurified water.

5. The Principle of Utsarga (General Rule) and Apavāda (Exception):

Jain tradition is described as wisdom-oriented and not blind. It accommodates different situations.
Apavāda (Exception): For those who are unable to perform Kesh Loch due to:
- Illness (glāna)
- Weakness
- Young age (if a child cries and is distressed by the process)
- Eye problems (weak or potentially weakening eyesight)
- If performing Kesh Loch might lead to fever or other ailments. In such cases, shaving with a razor or cutting hair with scissors is permitted and does not incur penance. This is considered the apavāda path.

6. The Timing of Paryushan:

The timing of Kesh Loch is directly linked to the timing of Paryushan.
Ancient Tradition: Paryushan was traditionally observed on Ashadhi Purnima. The term "Paryushan" is synonymous with "Varshavas" (monsoon retreat), which begins around Ashadhi Purnima when ascetics halt their travels for four months due to the heavy rains, potential hazards on the roads, and increased life forms.
Current Practice: The current practice of observing Paryushan (Sammatsari) on Bhadrapad Sudi Panchami (the fifth day of the bright half of the month of Bhadrapada) is presented as an apavāda (exception), not the utsarga (general rule).

7. Reasons for the Shift in Paryushan Timing:

The shift occurred due to circumstances where suitable accommodation (upāśraya) was not available on Ashadhi Purnima. If a suitable place wasn't found immediately, the announcement of the Varshavas would be delayed.
If a suitable place wasn't found by a certain period after Ashadhi Purnima, the announcement would be made later, with a gradual increase in the delay (e.g., five days, ten days, up to fifty days after Ashadhi Purnima, leading to Bhadrapad Sudi Panchami).
The text emphasizes that even if suitable accommodation is not found, an ascetic should still observe the Varshavas under a tree.
The Kalpa Sutra mentions that the Varshavas should be observed within a period of one month and twenty nights from Ashadhi Purnima.
Criticism of Current Practice: The author strongly criticizes the current practice of observing Paryushan on Bhadrapad Sudi Panchami as deviating from the original scriptural tradition. He argues that this has turned the exception into the rule.

8. Kesh Loch and Paryushan Timing:

Kesh Loch related to Paryushan should be performed during Paryushan.
Since the scriptural and ancient tradition dictates Paryushan on Ashadhi Purnima, Kesh Loch should ideally be done before the year-end pratikraman (annual confession) on that day.
The Kalpa Sutra states that after Ashadhi Purnima, ascetics should not keep even short hair (like goloma - the length of a cow's hair) due to the risk of appakāya violation and the generation of lice.
If Kesh Loch is not possible due to illness, shaving or cutting hair is permitted. Shaving should be done monthly, and cutting every fifteen days.

9. Consequences of Deviating from Ancient Tradition:

The current practice of delaying Kesh Loch until after the rainy season, when it's no longer tied to its original purpose, is highlighted as a significant inconsistency.
The author urges monks who adhere strictly to ancient traditions to re-examine their current practices and correct their long-held errors in light of scriptural injunctions.

10. Kesh Loch and the Nature of Sadhana (Spiritual Practice):

Nishchaya (Ultimate Truth): Refers to the inner state of detachment and equanimity. This is the fundamental aspect of Sadhana and does not change.
Vyavahara (Conventional Practice): Refers to external rules and regulations, which are subject to changes in country, time, and individual circumstances.
Kesh Loch is a Vyavahara, not a Nishchaya.
While Kesh Loch is important in the monastic order, if a practitioner is physically unable to perform it (or shaving/cutting), their inner sādhutva (monkhood) based on vītarāgatā (non-attachment) is not lost.
Examples are given of great souls like Bharat Chakravarti, Marudevi, Bahubali, and Mahavira, who attained spiritual heights without strictly adhering to the timing or manner of Kesh Loch. Lord Rishabhdev's chaturmushti (four-fisted) Loch is also cited as an example of flexibility.
Jainism emphasizes inner purity (bhāva) over external rituals (dravya). Therefore, not performing Kesh Loch in specific circumstances does not negate one's spiritual status. However, if there is no valid reason, it is indeed important to perform it at the prescribed time.

In essence, the book emphasizes the scriptural basis for Paryushan and Kesh Loch, highlighting the historical evolution of these practices and advocating for a return to the original, scripturally supported traditions while also acknowledging the flexibility offered by the principles of utsarga and apavāda in Jainism.