Paryushana

Pajjusana
Pajjusana
Also called	Paryushana (Shvetambara) & Das Lakshana (Digambara)
Observed by	Jains
Celebrations	8 days (Shvetambara) ; 10 days (Digambara)
Observances	Austerities, Fasting, Listening to Pravachan by monks, Meditation, Singing Stavans, Going to the Jain Temple etc
Date	Bhadrapada Krishna 12 to Bhadrapada Shukla 4 (Shvetambara) ; Bhadrapada Shukla 5 to Bhadrapada Shukla 14 (Digambara)
Frequency	Annually
Related to	Samvatsari (Shvetambara) ; Kshamavani (Digambara)

Paryushana (Pajjusana) is the most important annual holy event for Jains and is usually celebrated in August or September in Lunisolar Hindu calendar. The festival commences on different days and differs in duration for the Digambara and the Shwetambara sects, and culminates in the forgiveness day; Kshamavani and Samvatsari respectively. [1][2] Jains increase their level of spiritual intensity using fasting and prayer/meditation.[3][4] The five main vows of Jainism are emphasized during this time.[5] Followers are encouraged to practice according to their ability and desires.

The duration of Paryushana is 8 days for Śvētāmbara Jains and 10 days for Jains belonging to the Digambara sect. It is called as Das Lakshana by Digambara Jains, a 10-day spiritual festival that starts when Paryushan of Śvētāmbara ends, on the Samvatsari. The celebration of Samvatsari or Kshamavani (forgiveness) is the same for both the sects.

This festival is important for Jains since it only comes once in a year. Jain festivals are characterized by renunciation, austerities, study of the scriptures, repetition of holy hymns, meditation & expressing devotion for the Paramatma. Everyday some or the other Tap is followed. In any tap, chauvihar is a must ie, No food or water after sunset until Navkarsi (48 minutes after sunrise) next day. Not only underground vegetables but consuming of fresh vegetables & fruits is also prohibited during Paryushan.

Meaning

Paryushana means "abiding and coming together". It is a time when the Jains take on vows of austerities, study and fasting.[6][7]

History of Pajjusana & Kalpasutra

The original word for Paryushan is 'Pajjusan'. References are found in the Jain scriptures-Kalpa Sutra, Samvaayang Sutra, Nishith Sutra & Nishith Bhashya Churni. Preachings of Lord Mahavir were orally compiled into Agams by his disciples. Agams are divided into 12 & are called the Anga Agam - 11 Angas & 14 Pūrvas (12th Anga Drstivada is lost). However a detailed table of contents of Drstivada has survived in the 4th Anga Samavāyānga & Nandīsūtra. Some portions hv survived in Satkhandāgama & Kasāyaprabhrta as well.

From the 9th Purva of Drstivad is Pratyakhyan Pravd Purva, which is about Pachchhakhän - giving up, restraint, vows, detachment etc, Acharya Bhadrabahu prepared a chhedsutra (for monks & nuns only) named DASHASHRUTSKANDHA that has 10 chapters. Chapter no.8 is the KALPASUTRA. Originally called 'PAJJUSAVANA KAPPA', it focuses on the conduct of Monks during Monsoon. It commonly came to be known as KALPASUTRA or BARSA SUTRA as there are 1215 shlokas in this Moolsutra. Kalpasutra has 291 Sutras (1215 shlokas) in total and is divided into 3 parts -

➡️ 200 sutras on the life of 24 Tirthankars.

➡️ 23 Sutras on the succession of pupils of Tirthankar Mahavir.

➡️ 68 sutras on the Aachar Jivan (Samachari) of the monks during monsoons.

Learning of the sacred Agams was carried out only amongst the Sadhus initially. Then, in Vikram Samvat 523, King Dhruvsen of Anandpur, a capital of Gujarat lost his son & went into grief. He requested Acharya Kalaksuri to relieve him from grief. The days of Paryushana were close. For the 1st time in public & chaturvidhi sangh, there was an oration about the importance & power of Pajjusana & the Shravan Paathan of Kalpasutra. His grief vanished after listening. Next year, he requested again for the discourse & since then this parampara has continued. Kalpasutra is recited during Pajjusan touching every aspect of the life of Chaturvidhi Sangh (Shraman, Shramani, Shravak, Shravika).

Pajjusana comes in the 3rd section of the Kalpasūtra called 'Sāmācārī' (saamaachari/Right Monastic Conduct) expressed as "vāsā-vāsaṃ pajjosavei" ie, to perform the Pajjusana rites during the peak of Chaturmas, which in those days was considered to be a month+20 days. Farmers etc would often be compelled to refrain from their agricultural work during Rainy season. It was challenging to travel on roads, the added moisture caused an increase in the no. of insects & bugs in the environment, making it extremely difficult to travel w/o harming them. Monks should find a suitable place to stay before Chaturmas starts & stop Vihar. In case they donot find, a grace period of 50 days was given to keep looking for it. However if they don't find, on the 50th day they must do Pratikraman under a tree. This day was named as SAMVATSARI. Acharyas added days prior or post to this day & it became a festival. After performing Pratikraman, Jains seek forgiveness from all the creatures of the world whom they may have harmed knowingly or unknowingly by uttering the phrase - 'Micchami Dukkadam' or 'Khammat Khamana'.

Observances

During the eight-day festival, the Śvētāmbara Murtipujakas recite the Kalpa Sūtra, which includes a recitation of the section on the birth of Mahavira on the fifth day. Some Śvētāmbara Sthānakavāsīs recite the Antagada Sutra, which details the life of 90 great men and women who attained moksha during the eras of the 22nd Tirthankar Neminatha and 24th Tirthankar Mahavira.[4]

The Digambara Jains recite the ten chapters of the sacred Jain text, Tattvartha Sutra on ten days of fasting. The sixth day of the festival is celebrated as Sugandh Dashami by the Digambara Community. Digambaras celebrate Ananta Chaturdashi on which a special worship is done. Many towns have a procession leading to the main Jain temple. Ananta Chaturdashi marks the day when Lord Vasupujya, the 12th Jain Tirthankar, attained Moksha (nirvana).

At the conclusion of the festival, followers request forgiveness from others for any offenses committed during the last year. Forgiveness is asked by saying Micchami Dukkadam or Uttam Kshama to others, which means, "If I have offended you in any way, knowingly or unknowingly, in thought, word or action, then I seek your forgiveness."

Fasting

During Paryushana, Jains observe a fast. The span of the fast can last from a day to 30 days or even more. In Shvetambara śrāvakas (laypersons) fast by having only boiled water which can be consumed between sunrise and sunset. [8]

While in Digambara sect, the upavaas (fasts) are without water.

There are many different kinds of fasts apart from Upavaas that can be kept, from a one meal (ekasana), 2 meal, (byasana), 3-days fast etc that can be taken up. Food has to be consumed in one place. Before sunset, all intake of food or water should be taken, it is prohibited after sunset until sunrise next day.

Samvatsari: Requesting forgiveness

At the conclusion of the festival, śrāvakas request each other for forgiveness for all offenses committed during the last year.[9][8] This occurs on the 8th day of Paryushan day for [[ Śvētāmbaras] and on the Prathama (first day) of the month of Bhaadra Sud 5 for Digambaras. Forgiveness is asked by saying Michchami Dukkadam or Uttam Kshama to each other.

Michchhāmi Dukkaḍaṃ (मिच्छामि दुक्कडम्), also written as michchha mi dukkadam, is an ancient Indian Prakrit language phrase, found in historic Jain texts. Its Sanskrit equivalent is "Mithya me duskrtam" and both literally mean "may all the evil that has been done be in vain"

It means "If I have caused you offence in any way, knowingly or unknowingly, in thought, word or deed, then I seek your forgiveness. May our karmas nullify".[10]

Date

In earlier times Paryushan celebration was only for 1 day, which was Samvatsari (the day of Forgiveness). Later 8-10 days were added to make it a festival.

Shvetambara:

In Kalpasutra, under Sāmācārī' (saamaachari/Right Monastic Conduct) "vāsā-vāsaṃ pajjosavei" ie, to perform the Pajjusana rites during the peak of Chaturmas is mentioned. Monks should find a suitable place to stay before Chaturmas starts & stop vihaar. In case they donot find, a grace period of 50 days was given to keep looking for it. However if they don't find, on the 50th day they must do Pratikraman under a tree. This day was named as SAMVATSARI & fixed for Bhadarva/Bhaadra Sud 5 by both sects. Later, Acharyas added days prior or post to this day & it became a Parva, a festival.

Kalpasutra and Nishith Sutra states that in the earlier period it was only for 1 day. Nishith Churni which elaborates on Nishith Sutra states that 'Attham', a 3-day fast has to be done in Paryushan & it was extended to 3 days. Jivabhigam sutra states Ashthanik mahotsav should be celebrated during paryushan so it was extended to 8 days.

It is believed that the devas do an eight-part pooja of the tirthankaras, which takes eight days. Śvētāmbara Jains celebrate this period as Paryushana.

Shwetambars start their 8-day festival on Shravan vad 13 and end it with Samvatsari on Bhadarva/Bhaadra Sud 5.

(Note: Due to a historical incident, the Tapagacch start & finish a day earlier. Hence, on a normal year 8 days of Paryushan would start from Shravan Vad 12 for Tapagacch & Khartargacch and celebrate Samvatsari on Bhadarva/Bhaadra Sud 4. While Achalgacch, Sthanakvasi & Shvetambara Terapanthi continue tradition by starting on Shravan Vad 13 & celebrate Samvatsari on Bhadarva/Bhaadra Sud 5

Digambara Jains start a 10-day period from Bhadra shukla panchami, during which the Dashalakshana vrata is undertaken. Śvētāmbara celebrate an eight-day festival that ends with Bhadrapada shukla Panchami or Chaturthi.[9]

Digambara:

The date for celebration of Paryushana festival is Bhadra shukla panchami 5. For this minimum duration, Paryushana must be initiated by panchami (the fifth day) of the shukla paksha phase of Bhadra and it goes on for the next 10 days.

The last day for Shwetambars is called Samvatsari, short for Samvatsari Pratikramana and the same day is the first day for Das Lakshana festival of Digambars.

Because of computational and other differences, there can be some minor differences among various sects. It comes at the time when the wandering monks take up temporary residence for the monsoon period or "cāturmāsa" "four-month". Because at this time the monks have settled in the town for a longer duration, it is time for the householders to have an annual renewal of the faith by listening to the statement of the Dharma and by meditation and vratas (self-control).

Interesting Facts

Did you know?

In the 16th century, Emperor Akbar being influenced by Jain Acharya Hirvijay Suri had issued a Amari Ghosna, a farmaan to ban slaughter of animals for a month during the Pajjusan parva & Mahavir Jayanti. He even rolled back the Sujija tax of deceased, the Jazia tax on Jain Pilgrimage temple like Shatrunjay in Palitana, Gujarat. These farmans were issued in 1584, 1592, 1598. Akbar is said to have given up hunting and he quit eating forever. Such was the influence of the Jain Dharma.

Dashlakshana (Digambara)

Paryushana (Das Lakshana) celebrations, Jain Center of America, New York City

Das-Dharma (ten righteous virtues) are mentioned in the Jain text, Tattvartha Sutra. These are:[11]

Uttam Kshama (forbearance) - उत्तम क्षमा
Uttam Mardava (supreme modesty) - उत्तम मार्दव
Uttam Aarjava (straightforwardness) - उत्तम आर्जव
Uttam Shauch (purity) - उत्तम शौच
Uttam Satya (truth) - उत्तम सत्य
Uttam Sanyam (supreme restraint) - उत्तम संयम
Uttam Tap (austerity) - उत्तम तप
Uttam Tyaga (renunciation) - उत्तम त्याग
Uttam Aakinchanya (non-attachment) and - उत्तम अकिंचन्य
Uttam Brahmcharya (supreme celibacy) - उत्तम बह्मचर्य

In the full form, it is a 10-day vrata that comes every year. It may be undertaken during Shukla Panchami to Chaturdashi of Bhadrapada, Magh or Chaitra months. However it is common to do it during Bhadrapada.

The Das-dharmas are all prefixed by the word ‘Uttam’ (Supreme) to signify that they are practiced at the highest level by the Jain monks. The householder practises them to a lesser extent. It lasts over a period of ten days, each day being dedicated to one of the ten Dharmas. In the sections below a) stands for the temporary point of view of modes and modification (vyavahar nay) b) stands for the permanent point of view of underlying substance (nīshyānay).

Forgiveness (Uttam Kshama) : उत्तम क्षमा

a) 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. If we do not forgive or seek forgiveness but instead harbor resentment, we bring misery and unhappiness on ourselves and in the process shatter our peace of mind and make enemies. Forgiving and seeking forgiveness oils the wheel of life allowing us to live in harmony with our fellow beings. It also attracts meritorious karma.

b) Forgiveness here is directed to oneself. The soul, in a state of mistaken identity or false belief, assumes that it consists of the body, the karmas and the emotions – likes, dislikes, anger, pride etc. As a result of this incorrect belief, it inflicts pain upon itself and is thus the cause of its own misery. Nischay Kshama Dharma teaches the soul to correctly identify itself by encouraging it to contemplate in its true nature and hence achieve the state of right Belief (Samyak Darshan). It is only by achieving Samyak Darshan that the soul ceases to inflict pain on itself and attains supreme happiness.

Modesty/Humility (Uttam Maardav) : उत्तम मार्दव

a) Wealth, good looks, reputable family or intelligence often lead to pride. Pride means to believe one to be superior to others and to look down on others. By being proud you are measuring your worth by temporary material objects. These objects will either leave you or you will be forced to leave them when you die. These eventualities will cause you unhappiness as a result of the ‘dent’ caused to your self-worth. Being humble will prevent this. Pride also leads to the influx of the bad karmas.

b) All the souls are equal, none being superior or inferior to another. The Nischay view encourages one to understand their true nature. All souls have the potential to be liberated souls. The only difference between the liberated souls and those in bondage is that the former have attained liberation as a result of their ‘effort’. With effort, even the latter can achieve liberation.

Straightforwardness (Uttam Aarjav) : उत्तम आर्जव

a) The action of a deceitful person is to think one thing, speak something else and do something entirely different. There is no harmony in their thought, speech and actions. Such a person loses credibility very quickly and lives in constant anxiety and fear of their deception being exposed. Being straightforward or honest, oils the wheel of life. You will be seen to be reliable and trustworthy. Deceitful actions lead to the influx of karmas.

b) Delusion about one's identity is the root cause of unhappiness. The soul is made up of countless qualities like knowledge, happiness, effort, faith, and conduct. It has the potential to achieve omniscience (Kevala Gyana केवल ज्ञान) and reach a state of supreme bliss. Again, the body, the karmas, the thoughts and all the emotions are separate from the true nature of the soul. Only by practicing Nischay Arjav Dharma will one taste the true happiness that comes from within.

Truth (Uttam Satya) : उत्तम सत्य

a) If talking is not required, then do not talk. If it is required then only use the minimum of words, and all must all be absolutely true. Talking disturbs the stillness of the mind. Consider the person who lies and lives in fear of being exposed. To support one lie they have to utter a hundred more. They become caught up in a tangled web of lies and is seen as untrustworthy and unreliable. Lying leads to an influx of karma.

b) Satya comes from the word Sat, whose one of the meaning is "existence". Existence is a quality of the soul. Recognising the soul's true nature as it really exists and taking shelter in the soul is practising Nischay Satya Dharma.

Contentment/Purity (Uttam Shauch) : उत्तम शौच

Contentment or happiness, derived from material objects, is only perceived to be so by a soul in a state of false belief. The fact is that material objects do not have a quality of happiness and therefore happiness cannot be obtained from them. The perception of ‘enjoying’ material objects is only a perception. This perception rewards the soul with only misery and nothing else. Real happiness comes from within, as it is the soul that possesses the quality of happiness. In order to dwell in pure soul (शुध्द आत्मा) and enjoy the bliss, the accumulated filth of karma (material attachments, jealousy, anger, lust, greed, Physical pleasures etc.) ought to be cleaned up. The process of cleaning up is called the Purity Dharma (पवित्रता धर्म). With this understanding we free our soul of any karmic impurities, and false beliefs.

Self-Restraint (Uttam Sanyam) : उत्तम संयम

a) Temporary (Vyavahara nay) 1. Restraining from injury to life – Jains go to great lengths, compared to other world religions, to protect life. This encompasses all living beings, from one-sensed onwards. The purpose of not eating root vegetables is that they contain countless one-sensed beings termed ‘nigod’. During Paryushana the Jains also do not eat green vegetables to reduce harm to the lower sensed beings. 2. Self-restraint from desires or passions – These lead to pain and are therefore to be avoided.

b) Permanent (nīshyānay) 1. Restraining injury to the self – This has been elaborated upon in Nischay Kshma Dharma. 2. Self-restraint from desires or passions – Emotions, e.g. likes, dislikes or anger lead to misery and need to be eradicated. They are not part of the true nature of the soul and only arise when the soul is in a state of false belief. The only method to free oneself from these is to contemplate on the true nature of the soul and in the process commence the journey to liberation or moksha.

Penance (Uttam Tap) : उत्तम तप

a) This does not only mean fasting but also includes a reduced diet, restriction of certain types of foods, avoiding tasty foods, etc. The purpose of penance is to keep desires and passions in control. Over-indulgence inevitably leads to misery. Penance leads to an influx of meritorious karmas.

b) Meditation prevents the rise of desires and passions in the soul. In a deep state of meditation the desire to intake food does not arise. The first Tirthankara, Rishabha is said to have meditative in such a state for six months, during which he observed Nischay Uttam Tap.

Renunciation (Uttam Tyaag) : उत्तम त्याग

a) Renouncing worldly possessions leads to a life of contentment and assists in keeping desires in check. Controlling desires not only leads to an influx of meritorious karma, but also absolving oneself from bad karma. Renunciation is done at the highest level by Jain ascetics who renounce not only the household but also their clothes. A person's strength is measured not by the amount of wealth they accumulate but by the amount of wealth they renounce.

b) Renouncing the emotions, the root cause of misery, is supreme renunciation, which is only possible by contemplating on the true nature of the soul.

Non-attachment (Uttam Akinchanya) : उत्तम अकिंचन्य

a) This assists the person in detaching from external possessions. Historically ten possessions are listed in Jain scriptures: ‘land, house, silver, gold, wealth, grain, female servants, male servants, garments and utensils’. Being unattached from these, helps control our desires and leads to an influx of meritorious karmas.

b) This assists us in being unattached from our internal attachments: false belief, anger, pride, deceit, greed, laughter, liking, disliking, lamentation, fear, disgust, sexual desires. Ridding the soul of these leads to its purification.

Supreme Celibacy (Uttam Brahmacharya) : उत्तम बह्मचर्य

a) This means refraining from all pleasures associated with the sense of touch, e.g. a cool breeze on a hot summer day or using a cushion for a hard surface. The monks practice this to the highest degree with all their body, speech and mind.

b) Brahmacharya is derived from the word Brahma – Soul and Charya – to dwell. Nischay Brahmacharya means to dwell in your soul. Only by residing in the soul are you the master of the Universe. Residing outside your soul makes you a slave to desires.

Social Impact

In some Indian states, slaughter houses are kept closed for 1–8 days during the Paryushana festival. It is done in states like Rajasthan, Gujarat, Maharashtra, that have large population of the Jain community.[12] On 14 March 2008, The Supreme Court of India held that the ban on slaughter houses in Ahmedabad during Paryushan festival is legal. The court noted:[2]

In a multi-cultural country like ours with such diversity, one should not be over sensitive and over touchy about a short restriction when it is being done out of respect for the sentiments of a particular section of society. It has been stated above that the great Emperor Akbar himself used to remain a vegetarian for a few days every week out of respect for the vegetarian section of the Indian society and out of respect for his Hindu (Jain) wife. We too should have similar respect for the sentiments for others, even if they are a minority sect. (para 74)

References

Citations

Dalal 2010, p. 164.
Katju, Justice Markandey (14 March 2008), Supreme Court Judgement regarding Closure of Slaughter houses during Paryushan, The Supreme Court of India
Roy, Christian (2005), Traditional festivals: a multicultural encyclopedia, Volume 1, ABC-CLIO, p. 356, ISBN 1-57607-089-1
Dhanpal Jain (4 September 2008), "Paryushan Parva, festival of forgiveness", The Times of India
Melton 2011, p. 673.
Cort 1995, p. 160.
"Jain festival of Paryushan finds many admirers", The Times of India, 1 September 2016
"Jains pray for peace, brotherhood", The Hindu, 13 September 2007, archived from the original on 7 November 2012
Doniger 1999, p. 555.
Preeti Srivastav (31 August 2008). "Request for Forgiveness". The Indian Express. Archived from the original on 1 October 2012.
Jain 2011, p. 128.
POKHAREL, KRISHNA (11 September 2015). "Why Mumbai Is Banning Meat This Weekend". Wall Street Journal. Retrieved 11 September 2015.

Sources

Doniger, Wendy, ed. (1999), Encyclopedia of World Religions, Merriam-Webster, ISBN 0-87779-044-2
Jain, Champat Rai (1917), Ratnakaranda Sravakachar of Acharya Samantabhadra
Jaina (1992), Pratikraman
Nirvana Sagar (1986), Pratikramana-sutra

External links

Paryuṣaṇ on JAINpedia
Daśa-lakṣaṇa-parvan on JAINpedia
Paryushan Pravachan by Jain Muni Rashtrasant Pujya Namramuni MS Archived 9 September 2018 at the Wayback Machine.

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[FOOTNOTEDalal2010164-1] Dalal 2010, p. 164.

[SC-2] Katju, Justice Markandey (14 March 2008), Supreme Court Judgement regarding Closure of Slaughter houses during Paryushan, The Supreme Court of India

[3] Roy, Christian (2005), Traditional festivals: a multicultural encyclopedia, Volume 1, ABC-CLIO, p. 356, ISBN 1-57607-089-1

[times-4] Dhanpal Jain (4 September 2008), "Paryushan Parva, festival of forgiveness", The Times of India

[FOOTNOTEMelton2011673-5] Melton 2011, p. 673.

[FOOTNOTECort1995160-6] Cort 1995, p. 160.

[7] "Jain festival of Paryushan finds many admirers", The Times of India, 1 September 2016

[hindu-8] "Jains pray for peace, brotherhood", The Hindu, 13 September 2007, archived from the original on 7 November 2012

[FOOTNOTEDoniger1999555-9] Doniger 1999, p. 555.

[10] Preeti Srivastav (31 August 2008). "Request for Forgiveness". The Indian Express. Archived from the original on 1 October 2012.

[FOOTNOTEJain2011128-11] Jain 2011, p. 128.

[12] POKHAREL, KRISHNA (11 September 2015). "Why Mumbai Is Banning Meat This Weekend". Wall Street Journal. Retrieved 11 September 2015.