Dear Sadharmik brothers and sisters,

Jai Jinendra!

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Paryushan/Das Lakshana Parva

Anumodna During Paryushan & Das Lakshan 2021

JAINA will recognize Tapasvis by publishing their name and City in eNewsletter and www.jaina.org.

Eligibility

1. Adults (18+) : 8 or more Upvas
2. Youths ( Below 18 years) : 3 or more Upvas

Please email your Full Name, Adult/Youth, City, and Number of Upvas at jainahq@jaina.org.

Day 8: Kshama

As the main reason behind the restriction based Paryushan lies in attaining Salvation and purifying one’s Karma and deeds. Thus, on the last day of Paryushan, Samvatsari, we ask for forgiveness from the ones we would have somehow hurt in the past and all the past quarrels, misunderstandings are sorted out to attain peace of mind and forgive every soul who might have hurt us.

There are several great aphorisms (Sutras) to ask for forgiveness with the unity of the body, speech, and mind, and one of them is as follows:

Khämemi Savve Jivä, Savve Jivä Khamantu Mi
Mitti Me Savva bhuesu, Veram majjham na Kenai.

Meaning: I forgive all the living beings of the universe and may all the living beings forgive me for my faults. I have friendship for all living beings and I do not have any animosity towards anybody.

Forgiveness In The Jain Perspective

The meaning of the concept of forgiveness, its underlying basis, the emphasis, and its practice differ significantly in the Jain ethos. In Jain psychology, forgiveness is not presented as a moral commandment; 'thou shalt forgive'. It is rather based on using the right insight (samyak darshan) to see man as separate from his errors, with the perfect understanding that every living being is essentially a soul whose evil conduct is no expression of his real nature. It is the recognition that the 'misconduct' is caused by ignorance, the state of delusion caused by karmic layers, which makes living beings forget their true identity.

sion of his real nature. It is the recognition that the 'misconduct' is caused by ignorance, the state of delusion caused by karmic layers, which makes beings forget their true identity.

As in all Jain philosophy, nothing can ever be only understood by a singular perspective. The concept of forgiveness and its practice too can be discussed both from the transcendental (Nishchaya nay) and the practical worldly (Vayavahar nay) points of view.

From the transcendental self-referential point of view, every soul in its pure passionless state of equanimity spontaneously expresses supreme forgiveness (Uttam Kshama) that is unconditional and universal. However, due to the bondage of karmas, the mundane worldly living being’s soul-states are impure and contaminated with passions. Bondage with karmas not only hinders the full expression of the spiritual attributes but also leads to a state of mistaken identity or false belief (Mithya). Forgiveness by this view is thus directed to oneself Jina Mahavir thus proclaimed that we should first forgive our own soul. To forgive others is only a practical application of this concept.

However, from the other-referential and practical viewpoint (Vayvahar Nay), we forgive those who have wronged us and seek forgiveness from those we have wronged. Forgiveness is sought not just from human colleagues, but from all living beings ranging from one sensed to five sensed. The spirit of forgiveness arises from long practice in spiritual discipline and from the realization of our in-severable human and divine brotherhood. We are all pure souls. In a temporary state of impurity caused by our individual karmic bondages we are all acting out attachment and aversion caused by ignorance; it makes no logical sense than to judge, blame or punish others. When we see this, and truly understand it, there are no grudges, no bad feelings, and no oozing wounds requiring some kind of misdemeanor. We immediately forgive those who have trespassed against us. Or don't even blame them. They are us; we are them.

MAHAVIR SWAMI GOSHALA UPSARG AFTER KEVALGYAN