Paryushan Parv Ane Teno Upayog - Book Summary

Here's a comprehensive summary of the provided Jain text, "Paryushan Parv ane Teno Upayog" by Sukhlal Sanghavi and Bechardas Doshi, based on the text provided:

The text discusses the nature and purpose of festivals, particularly focusing on the significance of the Paryushan festival within Jainism. It argues that festivals generally arise from two core motivations: devotion (bhakti) and joy/pleasure (anand). While a festival might start with a specific reason, it often incorporates secondary reasons for its continued support and propagation by the general populace, which is driven by devotion and the pursuit of enjoyment through activities like eating, drinking, socializing, and decorating.

The authors categorize festivals into two main types based on their underlying sentiment:

Laukik (Secular/Worldly) or Asuri (Demonic): These festivals originate from impure emotions like fear, greed, and wonder. They are meant for ordinary people and do not emphasize purification of life or its greatness. Instead, they are driven by base instincts and vulgar emotions. Examples include festivals rooted in the desire for material gain (artha) and sensual pleasure (kama), or those stemming from fear of natural forces, seeking prosperity, or being awestruck by the grandeur of nature. The text cites examples from various tribal and societal groups where festivals are linked to appeasing deities out of fear or for material benefits.
Lokottar (Transcendental/Divine): These festivals are born from the aspiration for life purification and are propagated with the aim of achieving it. They are suitable for people of higher spiritual understanding.

The text then contrasts these worldly festivals with those found in other religions like Judaism, Christianity, and Zoroastrianism, which emphasize life purification. Islam, particularly the month of Ramadan, is highlighted as a festival of life purification, involving fasting, self-control, truthfulness, shedding societal distinctions, and charity. Brahmana (Hindu) festivals are described as a mix of various sentiments due to their caste-based system. Buddhist festivals are seen as originating from the spirit of public welfare and renunciation.

However, the authors emphasize that Jain festivals are distinct because none of them originate from, or are supported by, the sentiments of material gain, sensual pleasure, fear, greed, or wonder. Even if there are incidental reasons for a Jain festival, its sole objective is the purification and strengthening of knowledge (gyan) and conduct (charitra).

The Paryushan Parva is presented as the most significant among the various Jain festivals (particularly the "Atthai" or eight-day observances). Its paramount importance lies in the fact that it includes the Samvatsarik Parva, which is considered the most venerable Jain festival. This is because the fundamental essence of Jainism – the aspiration for life purification – is deeply embedded within Samvatsarik. On this day, individuals are encouraged to shed the impurities accumulated in their lives and resolve to avoid them in the future. It's a day for reconciliation, mending broken relationships, and purifying the heart.

Paryushan, as an eight-day observance centered around Samvatsarik, is recognized by both the Shvetambara and Digambara traditions, though the latter calls it "Dashalakshan" (ten virtues) and observes it at a different time. The core of Jainism lies in renunciation and austerity, making the role of ascetics central. Consequently, Jain festivals are strongly linked to the ascetic path. Samvatsarik marks the day for ascetics to decide their monsoon retreat (varshavas) and to introspect, cleanse their lives, and commit to purity. The other days of Paryushan are equally important, encouraging people to reduce worldly activities, increase austerity, cultivate virtues like knowledge and generosity, and engage in actions beneficial for both worldly and spiritual well-being.

The ingrained cultural संस्कार (samskaras) of Paryushan lead to a spiritual atmosphere where people strive to:

Reduce busyness and gain leisure.
Exercise control over food and other indulgences.
Engage in scripture listening and self-contemplation.
Show proper reverence and devotion to ascetics and fellow Jains.
Offer fearlessness (abhaya-daan) to living beings.
Foster true friendship by letting go of animosity.

Despite these positive influences, the authors note a conflict between these inherited spiritual inclinations and ingrained worldly habits. This leads to an inability to fully utilize the beneficial aspects of Paryushan, often mixing religious observances with everyday worldly preoccupations like politicking, factionalism, and arguments. Consequently, instead of achieving a more elevated life after Paryushan, individuals often return to their previous state or even decline. This means the festival's potential for spiritual development, as well as for social and national upliftment, is not fully realized.

The authors suggest that the current approach to Paryushan, particularly the public reading of the Kalpa Sutra, has become routine and uninspiring for many. The reasons cited for this include:

Time commitment: The extensive reading can lead to boredom and an inability to engage in critical thinking, even if people attend out of faith.
Rigidity: The fixed format of recitation and adherence to schedules leaves no room for discussion or alternative perspectives.
Lack of contemporary relevance: The readings often lack a broad perspective on current societal and national conditions, preventing the extraction of practically useful lessons.
Suppression of intellect: Overemphasis on faith, tradition, and ritual stifles intellect, critical thinking, and independent inquiry.
Ignorance or misunderstanding: A lack of awareness or misinterpretation of current circumstances, coupled with a one-sided effort to merely revive historical facts, hinders progress.

To address these issues and make Paryushan more relevant and beneficial, the authors propose a change in the tradition. They suggest moving away from the rote reading of the Kalpa Sutra to discussions on specific, vital topics that are central to Jainism (and indeed, to all religions). The aim is to make these discussions accessible and beneficial to all, allowing individuals to derive spiritual insights while simultaneously contributing to social and national welfare.

The authors acknowledge that the current practice of reading the Kalpa Sutra is not eternal and has evolved over time. They point out that in ancient times, it was not publicly recited in gatherings and was primarily for monastic audiences. The public reading of the Kalpa Sutra gained prominence around 1500 years ago, influenced by similar practices in other religious traditions during the monsoon season, where scriptures like the Mahabharata, Ramayana, and Bhagavad Gita were recited. This practice catered to the public's interest in hearing the lives of great personalities and the conduct of ascetics. Jain acharyas seized this opportunity to introduce the Kalpa Sutra to the public, adding the biography of Lord Mahavir and presenting it in an accessible manner and language. Over time, commentaries were added, and the text eventually translated into Gujarati and Hindi.

While acknowledging that these changes were good for their respective times and catered to popular sentiment, the authors caution against the misconception that the current method of reading the Kalpa Sutra is the original way it was conveyed by Lord Mahavir. They argue that modifications made with foresight, considering faith, popular interest, and utility, can be beneficial.

The authors express their intention to introduce a new tradition of discussions during Paryushan, believing it will revitalize the festival and enable a more effective utilization of its spiritual heritage for the betterment of individuals, society, and the nation, ultimately fostering pride in Jainism and its teachings.