Vardhaman Swamino Aadesh

This document, "Vardhaman Swamino Aadesh" (The Command of Lord Vardhaman) by Punyavijay, published in Prabuddha Jivan in 1948, laments the decline in the practical application of Jain principles, particularly during the observance of the Paryushan festival.

The author argues that despite celebrating Paryushan annually, Jains have failed to truly embody the teachings of Lord Mahavir (Vardhaman Swami). The core of the problem, as identified by the author, is a lack of theoretical understanding and its integration into daily life. This theoretical blindness has led to a significant loss of respect and influence for Jainism over the centuries, far more damaging than any external opposition.

The text highlights that the current "dismal state" of Jain religious and social life stems directly from this disconnect. Every individual who identifies as a follower of Jainism has a duty to cultivate this theoretical understanding in their own lives. However, instead of focusing on these crucial matters, the leading figures and influential laypersons within the Jain community are preoccupied with trivial debates and disputes, such as discussions on daily rituals ("tithi"). This misallocation of life-force on insignificant issues renders even the most devout observances of Paryushan ineffective.

The author points to the paradox that as the celebration of Paryushan intensifies, the followers become further removed from the spirit of equanimity and compassion that the festival is meant to foster. The essential virtues of friendship, compassion, altruistic joy, and equanimity (maitri, karuna, mudita, upeksha), which are the foundation of spiritual growth as espoused by Lord Mahavir, are being eroded. Friendship is replaced by enmity, diligence by negligence, compassion by violence, and equanimity by denigration. This erosion is the primary reason for Jainism's continuous decline.

The text draws a parallel with the teachings of Bhagwan Hemchandracharya in his "Vitrag Stotra," which emphasizes that spiritual development begins with the seeds of these four benevolent emotions. Similarly, it refers to the teachings of Muni Anandghan, which underscore the concept of "Anekant" (non-absolutism) as the profound secret of Jain philosophy. The author questions why Jainism, which is prepared to reconcile seemingly contradictory views and find common ground, cannot do so for the issues that plague the community today, leading to escalating tensions.

The author concludes by stating that the true observance of Paryushan lies in living a life of thoughtful deliberation, cultivating the four benevolent emotions, and embracing a theoretical understanding of Jain principles. This, he argues, is the path to individual and collective well-being, and the history of the previous century serves as a stark reminder of the consequences of neglecting this theoretical foundation.