Dear Sadharmik brothers and sisters,
Jai Jinendra!

Today is the first day of Parvadhiraj Paryushan Parva. Let us all walk on the path shown by Bhagwan Mahavir during Paryushan Parva. JAINA will be sending you daily a Jiv Vichar Gatha for those keen on scriptures, and a message on one of the facets of Paryushan by Dr. Kumarpal Desai.

During the Paryushan and Das Lakshan (18 days), we will also learn about the Karma theory under the series on the theory of Karma in Jainism.

Join the daily lectures in Gujarati by Dr. Kumarpal Desai, in Hindi by Dr. Jitendra Shah, and in English by Dr. Bipin Doshi. The schedule and joining details are mentioned below.

Sincerely,
Mahesh Wadher
JAINA President

भुवण पईवं वीरं, नमिऊण भणामि अबुहबोहत्थं|
जीवसरुवं किंचि वि, जह भणियं पुव्वसूरिहिं||

In this stanza, the author pays obeisance to Lord Mahavira who through his omniscience enlightens the three Loka which are deprived of the right knowledge.

This series of Jiv Vichar offers a brief explanation about the different life forms existing in the whole universe and classifications of all living beings (bodies) as stated in the Jain scriptures, in an easy and lucid manner, for those who are ignorant of this topic and which is otherwise abstruse.

Just as of all the Mantras, Navkar is the supreme, the greatest place of Pilgrimage is Palitana, the best Charity (Daan) is Abhay Daan (the promise of no harm), Shukla Dhyan is the supreme Dhyan, the most precious of Ratnas is Chintamani Ratna, the Paryushan is the supreme festival among all festivals because it is the festival to cleanse our life, it is the festival of renunciation and righteousness. It is a festival where you get by giving.

Bhagwan Mahavira meditated on why a man feels defeated. Why is he sad and lazy? Man is defeated due to his own deeds (karma). He surmised that the man is defeated due to his desires, temptations, and attachments.

This festival is an ancient one. Bhagwan Mahavira told king Shrenik of Rajgruhi that previously, King Gajsinh’s superb penance enabled him to be born in the Mahavideh Kshetra as a Teerthankar and attained Nirvana. The obvious question is why does the Paryushan festival arrive every year?

Scriptures tell us that in food, medicine, and studies there is no fault in repetition, the perennial festival of Paryushan is a soul-cleansing festival requiring constant vigilance. For that persistent state of awareness, Paryushan awakens our internal self and makes man centered around his Atma.

Ordinarily, festivals are limited to a single day – Ram Navami, Janmasthami, or Mahavir Janma Kalyanak or birth Anniversary of Parshuram are all celebrated on a given day but the Paryushan lasts eight consecutive days! And the Digambars celebrate for ten days Das Lakshana. Why?

Instead of a single day festival chosen for public display or for the celebration of the physical world, Paryushan is for the constant inward journey, for cleansing, and for self-awakening.

For this reason, the seven days of Paryushan are for spiritual persist and the eighth day is for attainment. That day of attainment - Samvatsari is dedicated to forgiveness. A day to dissolve our passions and our aversions.

The world is a representation of all-consuming fire – the fire of hunger, war, the pursuit of greatness, or power. No matter how much one advances in his pursuits, he does not experience inner calm or bliss. The main reason is he is running after the outside world forgetting his soul.

A man must distinguish between what he likes and what is virtuous for him. What is mortal and immortal. Paryushan is for purifying the mind and winning over desires. Without purity, you cannot get close to the soul or even communicate with the soul.

Paryushan means sitting near or coming nearer to one’s Guru. Studying, acting with refrains, and observing austerities that result in a refined soul in presence of one’s guru the seeker repents for his sins, asks for forgiveness, and with a clarified heart rests near his soul. This is the message of Upanishad and Paryushan.

Paryushan is not just a festival. It is the epitome of festivals. Another meaning of Paryushan is to be present with all your faculties. During the four monsoon months, Sadhus and Sadhvis remain stationary in one place and concentrate on daily religious activities but the definition of Paryushan is to reside near the soul. To conquer the self, one must know the self. To observe the self, one needs solitude and peace. One must retire from outer activities and engage in self-analysis.

The one who wins is Jin. The one who venerates Jin is Jain. To win is to deflect desires. One who ends the ego and controls the wavering mind. Paryushan days are for the journey towards the pure consciousness because Jain Dharma is for the upliftment of the soul and is written in the language of restrains. Ahimsa is its cardinal rule and Anekant it’s the definition. To be constantly engaged in knowing the self is the root of all the tenants. Body and soul have become so unified that the body has become a primary focus. Days and nights are spent seeking comfort and happiness for the body ignoring the soul.

To remain faithful to the body and forget about even the existence of the soul is a betrayal of life. One must sustain the body, but overindulgence is a betrayal of Dharma. To know the self, man must leave behind fear, abide by Ahimsa - non-violence, and cultivate a love for all leaving beings. Daily Temple going must convert our heart to Temples.

Paryushan is the removal of pollution of the mind. Wining over the inner enemies such as passions, aversions, desires and sinful thoughts is the message of Paryushan.

- Kumarpal Desai

Sramana Bhagwan Mahavira attained absolute knowledge and gave a religious discourse for the first time. In the beginning, he said, ‘Uppannei va, vigamei va, dhuvei va’. This means, it comes into being, is destroyed, and remains steady.

Bhagwan Mahavira laid the foundation of the great and grand edifice of Jain philosophy on these three words - Utpati (creation), Vyaya (destruction), and Dhaurya (permanence). He said, ‘The substance comes into being, the substance is destroyed, the substance remains steady’.

Daily and regular changes take place in every part of the substance. Every moment it comes into being is destroyed and remains steady also. The original form of a substance remains intact, but its modes come into being and are destroyed. Creation, destruction, and steadiness - this threefold position is called ‘sat (existent). ‘Sat’ is a substance. For example, gold. The substance is not destroyed. The form of the substance changes but the original substance remains as it is.

We feel that the soul dies. In reality, the soul never dies. The soul takes another birth. only its body changes. The soul remains steady as a substance. It is indestructible and eternal.

The words - Jiva, Atma, Cetana - are all synonymous. Jainism states that the soul has been bound by karma since times immemorial. Subtle, deep, and detailed discussions about the soul and karma are found in Jainism.

The Nature of Jiva

That which has inborn, natural feelings, and activity is Jiva (the soul). It is chetana (sentient). That which possesses the four basic instincts - the instinct of eating, the instinct of fear, the instinct of copulation, and the instinct of possession (mine-ness) and related activities, is the Jiva (the soul). .

When the soul appears one with the body and is joined to it, the soul has the aforementioned 4 natural instincts and activities. This is the external sign for recognizing the soul.

The soul has its internal beauty also. It is manifested through experience, This internal beauty of the soul is faultless and formless. It is free from karma. Essentially the soul is not a male, nor a female and nor neuter. The soul has infinite knowledge, infinite perception, and unlimited happiness. These are their fundamental qualities. According to Jainism, the incomparable beauty of the soul is enveloped by the cover of karma. The soul reaps the fruits of the karmas it accumulates. The soul experiences miseries of life and death because of karma. It enjoys various types of happiness on account of karma. Nobody gives or can give happiness or misery to the soul. It itself is the performer and the enjoyer or sufferer.

Listen to today’s lecture in Gujarati by Dr. Kumarpal Desai, in Hindi by Dr. Jitendra Shah, and in English by Dr. Bipin Doshi. For Lectures schedules, joining details and other information, please visit: https://www.jaina.org/page/ParyushanMahaparv2020

With the ongoing COVID-19 Pandemic, Jain Centers across the country are having to cancel their planned activities for the 2020 Paryushan Mahaparv. In the absence of these activities, JAINA has coordinated many virtual events for you to participate in. We are offering daily lectures and virtual Samvatsari Pratikaman for Deravasi, Sthanakvasi, and in English for both East Coast and West Coast participants.

There is no need to register for Deravasi , Aloyana or Sthanakvasi Pratikramans. To join just click on the below link which will take you to the JAINA website where you need to select the event you want to join.

If you have any questions please call Mahesh Wadher at 909 376 4027 or email to Mahesh.Wadher@gmail.com

Click Here to Attend Lectures and Samvatsari Pratikamans