Rakshabandhan Aur Deepavali

This is a comprehensive summary of the Jain text "Rakshabandhan aur Deepavali" by Hukamchand Bharilla, based on the provided text:

Book Title: Rakshabandhan aur Deepavali (Rakshabandhan and Diwali) Author: Dr. Hukamchand Bharilla Publisher: Pandit Todarmal Smarak Trust, Jaipur

Overall Theme: The book critically examines the traditional understanding and practices associated with the festivals of Rakshabandhan and Diwali from a Jain perspective. It argues for a reinterpretation of these festivals based on Jain philosophy and the teachings of Lord Mahavir, moving away from perceived external influences and superficial celebrations.

Part 1: Rakshabandhan

• Festival Interpretation: The author begins by categorizing major Indian festivals based on the traditional varnas (castes): Rakshabandhan for Brahmins, Dussehra for Kshatriyas, Diwali for Vaishyas, and Holi for Shudras. He links these to the general atmosphere and activities prevalent during the respective seasons.

  • Rakshabandhan: Occurs during the Chaturmas (monsoon), a period of religious focus, when most activities are halted due to rain. This time is seen as conducive to spiritual pursuits, hence associated with Brahmins (those who know Brahman/the soul).
  • Dussehra: Marks the end of the monsoon, when paths clear, and military activities (associated with Kshatriyas) resume. This festival involves cleaning and demonstrating weaponry.
  • Diwali: Signifies the resumption of trade and travel after the monsoon, hence linked to Vaishyas (merchants) who begin their business operations again.
  • Holi: Associated with the end of winter, a time of revelry and indulgence, seen as a period when all varnas might descend into impurity or "Shudra-hood" through base desires.

• Jain Adoption of Festivals: The author explains why Jains primarily adopted Rakshabandhan and Diwali, while abstaining from Dussehra and Holi.

  • Dussehra & Holi Rejected: These are seen as indicative of raag (attachment) and dwesh (aversion). Holi, in particular, symbolizes the outward expression of inner impurity, which is incompatible with Jain ideals of vitaragata (freedom from attachment and aversion). Dussehra, with its association with weapons, conflicts with Jain ahimsa (non-violence).
  • Rakshabandhan & Diwali Adopted: Diwali was adopted partly because it was traditionally a Vaishya festival and importantly, it coincides with Lord Mahavir's nirvana (liberation). Rakshabandhan was adopted because it is not inherently tied to violence or negative emotions.

• The Rakshabandhan Story and Its Interpretation:

  • Sanskritization and Similarity: The author notes the striking similarity between Hindu and Jain narratives of Rakshabandhan, both involving King Bali and Lord Vishnu/Munishri Vishnukumar. He acknowledges the possibility of either borrowing or independent origin but emphasizes the shared theme.
  • Jain Narrative Focus: The core of the Jain story involves Acharya Akampan, Munishri Shrutasagar, and Munishri Vishnukumar. Munishri Shrutasagar engages in a debate with ministers, leading to their harassment of the Jain monks. Munishri Vishnukumar, using his vikriya-riddhi (transformative power), takes the form of a dwarf (Bavaniya) to subdue King Bali and protect the monks.
  • Critique of Popular Interpretation: The author critically analyzes how this story is popularly understood and celebrated. He argues that the common focus is on Munishri Vishnukumar's "fighting spirit" and dramatic intervention, and Munishri Shrutasagar's sharp retorts, rather than the underlying Jain principles.
  • The True Heroism: Bharilla posits that true heroism lies in the unwavering equanimity of Acharya Akampan and his 700 disciples who, despite immense suffering (upasar), remained steadfast in their atma-sadhana (self-discipline and meditation) without reacting aggressively.
  • Munishri Vishnukumar's Action: The author highlights that Munishri Vishnukumar's actions, though seemingly heroic, led to him renouncing his monastic vows to take on a householder's disguise. This implies he believed such actions were not permissible for a monk and that he had to face consequences (re-initiation). The author questions the wisdom of praising actions that required forsaking the higher path of monasticism. He quotes Pandit Todarmal, who praised Vishnukumar's vatsalya (compassion) but deemed the act of leaving monasticism for such an action inappropriate.
  • Munishri Shrutasagar's Action: Similarly, Munishri Shrutasagar's argumentative nature, while seemingly learned, is questioned. The author suggests that true wisdom would have involved avoiding unnecessary disputes, especially given Acharya Akampan's clear directive for silence. The author's story "Akshamy Apradh" (Unpardonable Crime) further explores this.
  • The Author's Intent: The author's aim is not to diminish the spiritual status of these great monks but to analyze our human tendency to glorify traits that align with our own inherent "fighting spirit," overlooking the profound equanimity of Acharya Akampan. He uses analogies like a student being remembered for being expelled rather than for academic achievements to illustrate this point.
  • The True Meaning of "Raksha": The author suggests that "Raksha" (protection) itself can be a cause for bondage (karma). Munishri Vishnukumar's intent to protect led to punya-bandha (meritorious karma) but also the loss of his monastic status and ratnatray (three jewels of faith, knowledge, conduct). This emphasizes that even well-intentioned actions, if not aligned with the highest monastic principles, can have consequences.

Part 2: Diwali

• Traditional Associations: The author outlines various traditional associations with Diwali:

  • Hindu: Lord Rama's return to Ayodhya after conquering Lanka.
  • Arya Samaj: Swami Dayananda Saraswati's demise.
  • Jain: Lord Mahavir's nirvana and the attainment of kevalgyan (omniscience) by his chief disciple, Gautam Gandhar.

• Critique of Current Practices: Bharilla strongly criticizes contemporary Jain celebrations of Diwali, finding them incongruous with the significance of Lord Mahavir's nirvana.

  • Viyog (Separation) vs. Sanyog (Union): While Hindus celebrate Diwali as Lord Rama's return (union), Jains should recognize it as Lord Mahavir's departure (separation). The current celebratory atmosphere, he argues, is inappropriate for a festival of viyog.
  • Misinterpretation of Mahavir's Nirvana: The author uses the analogy of a child playing chess after being told his mother died to highlight how Jains seem to understand the word "nirvana" but not its true implication of profound loss and seriousness.
  • Influence of Vedic Culture: He attributes the celebratory nature of Diwali to the influence of Vedic culture, which celebrates unions. He contrasts this with the solemnity that should accompany the viyog of one's spiritual guide.
  • The True Spirit of Diwali: The author contends that Diwali should be a festival of solemn contemplation, remembering Lord Mahavir's ultimate liberation and his profound teachings. The current practices of feasting, fireworks, exchanging greetings, and worshiping wealth are superficial and misaligned with the occasion.
  • The Real "Celebration": The true celebration, according to the author, lies in internalizing Lord Mahavir's teachings and propagating them. He likens it to the struggle for India's independence, where the flag of freedom was carried forward by countless dedicated individuals even at the cost of their lives. Similarly, the torch of Mahavir's teachings is carried forward by those who dedicate themselves to spreading jinavani (Mahavir's words).
  • The Role of the Scriptures: The author emphasizes the importance of studying the scriptures (jinavani) and following the path of vitaragata (freedom from passions) as shown by Mahavir and his disciples like Gautam Gandhar. He criticizes the tendency to claim knowledge without deep study and highlights that even the omniscient have to listen to the divine voice.
  • Successors and the True Legacy: The author questions who the true successors of Lord Mahavir are, stating that it is not about controlling temples or rituals, but about preserving and propagating his core teachings – the path to becoming divine.
  • The Meaning of Lamps and Sweets:
    • Lamps: Symbolize the guidance of learned spiritual beings (like Gautam Gandhar) after the departure of Lord Mahavir, who is referred to as the "Sun." Lamps represent the light of knowledge in the darkness of his absence.
    • Sweets (Laddus): The author speculates that the tradition of offering laddus might have originated from a moment of shock and dropped sweets when the news of Mahavir's nirvana arrived. However, he provides a deeper interpretation: the round, sweet laddu represents the soul, which is beginningless, endless, indivisible, and filled with infinite bliss. Offering a laddu signifies dedicating oneself to this inner divine soul.
  • Lakshmi Puja: He strongly criticizes the practice of Lakshmi Puja (worship of wealth) on Diwali, arguing that Jains should instead focus on the spiritual wealth of kevalgyan (omniscience) attained by Gautam Gandhar, not material wealth. He calls the current practice a manifestation of immense ignorance.
  • A Call to Action: The book concludes with a call for collective effort to spread Lord Mahavir's teachings. This includes self-study, teaching others, supporting the printing of scriptures, and actively disseminating the knowledge. This, he argues, is the true and most meaningful way to celebrate Diwali.

Overall Message: The book urges Jains to move beyond superficial rituals and external influences, and to deeply understand and embody the profound spiritual principles taught by Lord Mahavir. It advocates for a reorientation of how festivals like Rakshabandhan and Diwali are observed, focusing on inner transformation, adherence to monastic discipline, and the active propagation of Jain philosophy. The author emphasizes the importance of critical thinking and a sincere pursuit of truth over blind adherence to tradition.