paryushan festival - Visa Oshwal Community

PARYUSHAN
FESTIVAL
Written, Compiled & Produced By
Kishor Bhimji Shah
Email:[email protected]
Labha Labhe Suhe Dukkhe, Jeevie Marane Taha.
Samo Ninda Pasansasu, Taha Manavamanao.
“In loss or gain, in pleasure or pain, in death or life,
Whether censured or praised, honoured or disgraced.
Yet equanimous remains a discreet.”
Anissio Iham Loe, Parloe Anissio.
Vasi-cahndan-kappo Ya, Asane Anasane Taha.
“Unattached to this world and the world hereafter,
Cut by a chisel or salved with sandal-paste,
Luxuriously fed or downright starved,
Not to lose one’s poise in any extremity
is the mark of equanimity.”
Khamemi Savva Jeeve,
Savve jeeva Khamantume.
Mitti me Savva Bhooesu,
Veram Majjha Na Kenai
“Michchami Dukkadam”
For any unforeseen errors
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K ISHOR B SHAH
“I grant forgiveness to all living beings,
And may all living beings
grant forgiveness to me.
I am on friendly terms with all.
I have no animosity towards any.”
PRATIKRAMAN & SAMAYIK - RELEVANCE TO MODERN LIFE
PRATIKRAMAN
Pratikraman is the Jain way for self analysis. Pratikraman is like a mirror.
We see ourselves, externally, in the mirror the way it is. During Pratikraman,
we see ourselves, internally, our true self.
 “Prati” means “back” and “Kraman” means “to go”
 To go back, review, confess and repent for bad thoughts and deeds
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in our daily activities - a process to regain our moral and spiritual
ground.
Soliciting forgiveness, without reservation, from all other living
beings for our wrongful actions committed in deeds, words and
thoughts.
Making a commitment to minimise these acts, extending
friendship, forgiving others for their faults and asking for
forgiveness with an open heart.
To eliminate the tendency of finding faults in others, criticising
others.
Repentance / atonement.
WHAT DOES PRATIKRAMAN INVOLVE?
Pratikraman involves self analysis, self improvement, self realisation and
introspection, which can broadly be classified into the following:MEDITATION:
During Pratikraman, there are a number of meditative phases in the
form of Kayotsarga - literally meaning ‘abandoning the body’.
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K ISHOR B SHAH
MUDRAS & ASANAS:
Yogic postures, which if practiced regularly has great beneficial effects
on the body.
PRATIKRAMAN & SAMAYIK - RELEVANCE TO MODERN LIFE
RECITATION:
Recitation of various sutras, stutis (aphorisms) - either by saying them
aloud and/or through mental repetition, in respect of the following: Paying obeisance to Arihants, Siddhas, Jain ascetics, Gurus etc -
Navkar Mantra, Logass Sutra, Jagchintamani Sutra, Namuttunam
Sutra and others.
 Activity related - Karemi Bhante, Annatha Sutra etc.
 Confessional & Atonement - Tass Uttari Sutra, Icchami Thami
Sutra, Jayviyaraya Sutra, Vanditu Sutra etc.
BENEFITS OF PRATIKARAM
 A process that can decrease negative feelings, relieve stress and
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increase physical and mental well-being.
Effective process to purify one self
Not just a religious ritual but a pratical practice of life value.
Religious principles are weaved to relate to daily life. Religion is
not just an abstraction
Aids in subduing our ego | controlling our passions | to develop
humility (Vinay).
Regular practice aids in increasing mental discipline and will power
- both of which are very valuable in day to day life.
Advance in our spiritual journey.
SAMAYIK
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K ISHOR B SHAH
Samayik is a moment of pause for self-analysis in the course of daily life and
is practised daily by many Jains. Jains consider “Perfect Samayik” as the
ideal conduct.
PRATIKRAMAN & SAMAYIK - RELEVANCE TO MODERN LIFE
 The essence of Tirthankars’ teaching.
 Engage in spiritual activities - meditation; swadhyaya; self
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introspection; mantra chanting etc.
Equanimity of mind - to remain calm and undisturbed by any
external distractions.
Discard all sinful activities - mental, vocal as well as physical level for a minimum of 48 minutes. (“antarmahurat”)
To be free of passions.
Practise of tolerance (treat all living beings equally) and patience.
Development of positive thinking.
BENEFITS OF SAMAYIK
 Helps calm our mind and temperament.
 Helps to to train oneself to perform any activity with 100% of
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K ISHOR B SHAH
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concentration and peacefulness of mind.
Gives an opportunity to think & find out about ourselves and what
we need to do - basically to do a personal S.W.O.T. - knowing our
weakness and strengths will clarify what path to follow to achieve
our ultimate goals in life.
Educates us to live in the present. When asked by Gautam Swami,
MahavirSwami replied that to establish contact with the soul in the
present is Samayik. Living in the present is the cornerstone of time
management.
With regular practice, one can achieve steadiness of mind & body,
restraint of speech and become alert for developing positive
thinking.
Emulating Jain Ascetics kriya (practices) for a short period of time.
Investment of one’s time with high returns and low risks
KARTAVYAS FOR SHRAVAKS DURING PARYUSHAN
During the Paryushan Festival, we should try and observe the following five
Kartavyas (essential duties) :SADHARMIK VATSALYA: (Welfare of fellow Jains). To feel heart felt
affection for not only fellow Jains, but also other people and all
living creatures. One should also extend help and care to those
who are on the same path, and do our utmost to remove the cause
of unhappiness to fellow Jains.
AMARI PRAVARTAN: (Ahimsa or non-violence). To be non-violent in
thought, words, and deeds and to bestow fearlessness in every life
form.
ATTHAMA TAPA: (Fasting for three days). The austerity of fasting for
three days continuously to purify one’s body. It is said that the
three days represent the three jewels of Jainism - Right Faith, Right
Knowledge and Right Conduct. If one can not fast for three
consecutive days, one should fast on three separate days and if
this is not possible, then try and do six Ayambils (one meal only of
tasteless food, during the whole day) or 12 ekaaashan (eating once
a day), or 24 besan (eating twice a day) or 60 rosary mala of Navlar
Mantra.
CHAITYA PARIPATI: (Temple Yatra). Pilgrimage to holy places,
showing respect and devotion to the Lord through worship,
prayers and meditation.
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KSHAMAPANA: (Forgiveness). To ask for forgiveness from all beings
who in the past or present life may have suffered because of us. To
forgive those who have hurt us and forgive their shortcomings and
weaknesses.
IRIYA VAHIYA SUTRA - (Essence of Pratikraman)
With good wishes, O Lord
I wish to retract from this path
I wish to retract from sins
While going to and fro
Whatever types of lives I might have destroyed
While walking
While attacking
While crushing
On dews
In ant hole
In water
In clay
In cob webs
While cleaning or brushing
Whatever types of lives I might have destroyed
Those with one sense
Those with two senses
Those with three senses
Those with four senses
Those with five senses
I might have kicked them, rolled them, touched them, scared them,
displaced them, separated them from their own kinds or killed them
In connection with of all these things
May my sins or faults be forgiven (or destroyed)
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K ISHOR B SHAH
Tassa Michchha Mi Dukkadam
MEANING
OF
PRATIKRAMAN S UTRAS
NAVKAR MANTRA
This is the most sacred sutra and the most commonly
recited. We pay obeisance to Panch Parmesthi (five
supreme beings)
PANCINDIYA SUTRA
This sutra describes the 36 qualities of Acharyas. This
sutra is recited prior to performing Samayik
KHAMAASANU SUTRA
By this sutra we pay obeisance to Jineshwar Bhagwan
and Jain monks. Obesiance is done by bowing the five
limbs-two hands, two feet and the head.
IRIYAAVAHIAA SUTRA
This sutra asks for forgiveness for any harm to any living
being through our actions while walking and moving i.e
moving about without due care.
TASS
UTTARIKARANENEM
SUTRA
This sutra asks for penance to annihilate the karmic
effects of sins that remain even after asking forgiveness
through Iriyaavahiaa Sutra.
ANNATTHA SUTRA
By this sutra the vow of kayotsarga is taken with sixteen
exceptions over which we have no control like sneezing,
coughing etc.
LOGASSA SUTRA
This sutra is in praise of 24 Tirthankaras
KAREMI BHANTE SUTRA This is a sutra for taking a vow to practice equanimity
(samayika) and to resist harmful sins of mind, speech or
body by oneself or through motivating others to sin. We
should refrain from speaking ill of others and from
gossiping unnecessary. During Sämäyika, one should do
meditation, Pratikraman, or religious study, and /or
recite Navkar Mantra continuously in silence. and should
not attend to or think of any worldly matters.
SAAMAIYA VAYA JUTTO This sutra is recited on conclusion of samayil. It seeks
forgiveness for thirty two faults, ten of mind, ten of
SUTRA
speech, and twelve of body involved in practising
samayik.
This sutra venerates all the Jina temples existing in the
Jain universe.
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K ISHOR B SHAH
JANKIN CHI SUTRA &
Javanti Cheiaim
M EANING OF P RATIKRAMAN S UTRAS
This sutra eulogises all the present, past and future
tirthankaras, famous places of piligrimage, temples and
Jina images and offers veneration to ascetics and other
omniscients. This sutra was composed By Gautamswami
when he went on pilgrimage to Astapada Tirth
NAMUTTHUNAM SUTRA
This sutra eulogises and enumerates the virtues of a
Tirthankar and offers obeisance to all Tirthankars. The
Indra Sakrendra recites this sutra at the time of
conception and birth of a Tirthankar. This Sutra is also
known as ‘Shakra Stava’ Sutra
JAVANTA KEVI SAHU
SUTRA
This sutra venerates the ascetics present in the Bharata,
Airavata and Mahaavideha regions of Jain cosomology
UVASAGGAHARAM
STOTRA
This sutra is composed by Acharya Bhadrabahu Swami in
praise of Parsvanath, the remover of all calamities, and
is prayer to him asking for Right Faith.
JAYVIYARAYA SUTRA
Offers prayers before the Jinas for the destruction of
karma and worldly miseries and the right faith.
KALLAANA KANDAM
STUTI SUTRA
This sutra is a eulogy in four parts offering veneration to
the tirthankaras Risabhadeva, Shantinath, Neminath,
Parsvanath and Mahavira in its first verse; to all the Jinas
in its second; knowledge in its third; and to the goddess
Sarasvati in its fourth verse.
SANSAR DAVA STUTI
It offers veneration to Mahavaira and all Jinas, scriptures
and goddess Sarasvati. This prayer is composed by
Haribhadrasuriji Maharaj, who passed away at the
moment when he had just finished the first line of 4th
verse. His congregation composed the last three lines;
therefore all participants recite together the last three
lines loudly during pratikramana.
PUKKHARVARA
DIVADDHE SUTRA
This sutra venerates the tirthankaras as the source of
the scriptural knowledge of the Three Jewels and is a
prayer to them seeking Right Conduct.
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JAGA CHINTAMANI
(CHAITYAVANDAN)
SUTRA
K ISHOR B SHAH
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M EANING OF P RATIKRAMAN S UTRAS
This sutra venerates the liberated ones & omniscients,
and all the twenty four Tirthankars are eulogised and
prayers are offered to them.
VEYAVACHCHA GARANAM
SUTRA
This sutra venerates heavenly guardian deities who
care for people with right faith and the followers of
the Jina’s teaching.
BHAGAVANHAM ADI
VANDANA SUTRA
Salutation is offered to panch parameshthis-Arihantas,
Siddhas, Acharyas, Upadhyayas and Sadhus & Sadhvis
by uttering each phrase of the sutra along with
Khamasamana sutra
ICCHAAMI THAAMI SUTRA
This sutra is a vow of meditation with bodily
detachment for transgressions of Right Conduct,
including the twelve vows of laypeople.
SAT LAKH SUTRA
By this sutra one asks for forgiveness from all living
beings in the universe for any harm inflicted by
oneself, or by someone whom one has motivated to
do harm or where one has appreciated violence done
by others.
ADHAR PAPA STHAANAKA
SUTRA
We acquire bad (Päpa) karma by doing various sinful
activities. This sutra indicates that all our sinful
activities can be classified into 18 different categorizes,
and we ask for forgiveness of such sinful activities.
VANDITU SAVVASIDDHE
SUTRA
This fifty verse sutra is the essence of the penitential
ritual. It expresses repentance for transgressions in
observing the Three Jewels, the twelve vows, the three
guards (Guptis) and the five carefulnesses (Samitis)
during the day or night. The sutra eulogises the Panch
Parmesthis and venerates the Jinas, their temples and
images, ascetic and scriptures. Finally the devotee
beseeches forgiveness from all and forgives all and
expresses amity to every living being and enmity to
none. Also known as Sraaddha Pratikramana Sutra
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K ISHOR B SHAH
SIDDHAANAM
BUDDHAANAM SUTRA
M EANING OF P RATIKRAMAN S UTRAS
ABBHUTTHIOMI SUTRA This sutra asks for forgiveness for any impoliteness shown
intentionally or otherwise, towards ascetics.
This prayer, recited by women only is a eulogy to the
Goddess of scripture, Sarasvati, who is depicted as seated
upon a lotus.
VARA KANAKA SUTRA
This sutra is recited by male devoyees who make
obeisance to the one hundred and seventy tirthankaras of
the Jain Universe.
LAGHU SHANTI SUTRA
This short recital venerates tirthankara Shantinath and
the goddess of peace - Vijaya - for bestowing peace on
the entire world. It was composed by Aacharya
Manadeva in the 7th century. Its recitation is said to have
dispelled an epidemic; It is believed that misery is
dispelled and peace appears when this sutra is recited,
read, or water consecrated by this hymn is sprinkled.
SANTIKARANA STOTRA
This was composed by Munisundarsuri. This is a prayer to
Shantinath, to the sixteen goddesses, to the male and
female guardian deities of each of the twenty four
tirthankars (saasan devas and devis). It is believed that by
reciting this stotra at least three times, with full
concentration, calamities and misery can be immediately
averted.
AJIT SHANTI
Composed by Acharya Nandisena, when he visited
Palitana and saw temples of Lord Ajitnath & Shantinath
side by side. It is a eulogy of Ajitnath & Shantinath to
dispel diseases and fears.
BRAHAT (MOTI)
SHANTI
Composed by Shanti Suri in the 11th century. Recited
during auspicious occasions and major pujas. Supposed
to bring peace, prosperity and harmonby in one’s life.
Concluding Stanza: Let all people be happy, let all people
be helpful to each other; let all faults & mistakes vanish
and let all people live happily and in harmony.
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KAMALA DALA SUTRA
Aarti
Aarti is peformed as a symbol of veneration to our Jinas and is
believed to help to prevent malicious and vindictive thoughts. By
doing Aarti and Mangal-divo one get rids of mental and physical
tensions and it gives peace to the soul and mind. Aarti leads to the
experience of supreme love and compassion.
Aarti is a word which is composed of the word “A” – meaning “all
sides” and “Rati” which means spiritual joy, so Aarti is an expression
of spiritual joy. We do Aarti to express our spiritual joy at the
conclusion of a successful religious activity.
The Aarti sung and performed celebrates and sings the praises of
Adinath Bhagwan. Adinath was the first Tirthankar of our present
declining era and is also known as Adishwar and Rushabhadev
Bhagwan. He was born in Ayodhya and attained Moksha on Mount
Kailasa in Ashtapad. His Lanchhan is a “bull”
The Aarti was written by Sheth Mulchand of Dhudeva – Kesaryaji in
Rajasthan, India. Kesaryaji is a auspicious Jain pilgrimage place,
where the Mulnayak –the main murti is that of Adishwar Bhagwan in
black marble. Sheth Mulchand was a very pious and devoted
merchant
who
performed
pooja
and
aarti
daily.
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K ISHOR B SHAH
He was greatly devoted to Adishwar Bhagwan, and so when in his old
age he had to move to another village to be with relatives who could
take care of him, he could not bear to be separated from his
Bhagwan. It is believed that at that time, Devs protecting the temple
gave him a small piece of the actual murti which he could take with
him to pray.
Aarti
In singing the aarti, we pay respect to the remarkable faith & bhakti of
Sheth Mulchand and hope we can emulate the same in our own life.
The darkness symbolizes negativity, fear, and ignorance, whereas the
light symbolizes divinity. The light of aarti dispels darkness, signifying
the overcoming of negativity through virtue, fear through courage and
ignorance through knowledge.
The five “divas” which make up the Aarti are thought to symbolize: Panch
Parmesthi namely Arihanta, Siddha, Acharya,
Upadhyay and Sadhu
 Five types of knowledge namely Matijnana, Shrutjnana,
Avadhijnana, Manah Paryayjnana and Kevaljnan
 Five great vows – the “mahavratas” namely Ahimsa, Non-
stealing, Truthfulness, Celibacy and Non-possession
Aarti and Mangal Divo should be done in a circular movement, from
up left to down right, taking care to avoid taking them above the level
of one’s nose or below the level of one’s navel.
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K ISHOR B SHAH
E EE E E
Aarti
THE MEANING OF THE VERSES OF AARTI ARE AS FOLLOWS:
With this lightened lamp (Aarti), I pray that Lord Adinath,
Beloved son of King Nabhi and Queen Marudevi, be victorious.
With the first aarti puja, I am participating in this auspicious
activity in this human life.
With this second aarti, I pray to Lord Adinath, who was merciful
to all and whose virtues enlightened the entire world.
With this third aarti, I pray to Adinath, Lord of the three
universes, who is worshipped by celestial beings, humans,
deities and kings.
E
With this fourth aarti, I pray that Lord Adinath helps me
E
Animal & plants, Heavenly beings and Hellish being –
and to be able to obtain eternal happiness of Moksha.
E
With this fifth aarti, according to Sheth Mulchand,
by praising the virtues of Lord Rushabhadev
E
(Adinath), the worshipper accumulates
Punya (good karma).
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K ISHOR B SHAH
E
eliminate my wanderings in the four life forms – Human,
M a n ga l D iv o
The ritual of Aarti and Mangal Divo in the Jain community started
around the 12th Century AD, about 900 years ago. It was inspired by
Acharya Hemchandraji, who was born in 1088 AD in Gujarat and
died at the age of 84 in 1173 AD. The Acharya was very influential
in the Kings court due to his religious strength and immense
knowledge and political wisdom.
Although a Jain monk, he was sympathetic towards other religions.
He said the following as a prayer : “ I am bowing down to that God,
who has destroyed the passions like attachment (raag) and hatred
(dwesh), which are the cause of worldly life, whether he is a
Brahma, Vishnu or Jina”. He thus explained the true meaning of
religion.
Acharya Hemchandraji inspired the then King Kumarpal of Gujarat
with his teachings of non-violence and explaining the true meaning
of religion. King Kumarpal accepted the tenets of the Jain faith and
became a Jain shravak. During his reign, he had many Jain temples
restored and built, including the Taranga Temple, said to be one of
the five main pilgrimage places for Jains. He also made laws in his
Kingdom of Gujarat to uphold Ahimsa and is said to have started
the practice of aarti and mangal divo.
The mangal divo lyrics mention Raja Kumarpal. Therefore the
mangal divo is performed to re–enact the dedication and faith of
Raja Kumarpal. The divo is also a prayer for the welfare of all living
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K ISHOR B SHAH
beings, wishing bliss for everyone.
M a n ga l D iv o
Raja Kumarpal become renowned for his very devoted and focussed
performance of aarti. He felt that if one divo could be so beautiful,
how beautiful would 108 divas be. During Paryushan, a special Raja
Kumarpal aarti and mangal divo is performed which keeps alive this
story of his devotion and bhakti.
On auspicious days and during major rituals, the mangal divo
consist of 108 divas. The 108 divas represent the 108 attributes of
Pancha Parmesthis, that is 12 attributes of Arihants ; 8 attributes of
Siddhas ; 36 attributes of Acharyas ; 25 attributes of Upadhyays and
27 attributes of Sadhus and Sadhvis. Also the sum of 108 is nine,
which is considered auspicious.
E
THE MEANING OF THE VERSES OF MANGAL DIVO ARE AS FOLLOWS:
Oh Lord! This is the auspicious lamp Long live the performer of aarti
On the occasion of Diwali, the houses are decorated, Goddesses
rejoice in heavens
“Dipal” says by this the family is blessed and obstacles are overcome
by worship and devotion
“Dipal” says that in our times – Kaliyug – King Kumarpal performed
the aarti
Let there be bliss in our house, your house and in the entire
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K ISHOR B SHAH
Chaturvidh Sangh (the four fold Jain community)
“PARYUSHAN STARTS THE DAY IT ENDS”
Some years ago, Girishbhai Shah, a noted Jain scholar based in the USA, was
asked how can the members of the community continue on their spiritual
journey even after Paryushan has ended
He replied “ Paryushan starts the day it ends”. When asked to elaborate on
this idea, he explained: why do scriptures ask us to do samayik every day?
The idea behind doing a samayik regularly is that when we practice and
practice, getting to the state of equanimity becomes a natural part of our
life. So in reality when we end our Samyik, we need to continue on the path
of equanimity by actually starting the next samayik. The same should hold
true for Paryushan. With such simple but profound words, Girishbhai
succinctly highlighted the importance of spiritual continuance after
Paryushan.
Girishbhai also suggested a simple practice where one can focus on
controlling and understanding one’s internal negative emotions (kasaya). He
suggested to focus on a different emotion on each day of the week as
follows: Monday focus on Anger (Krodha)
 Tuesday focus on Ego (Mana)
 Wednesday focus on Deceit (maya)
 Thursday focus on Greed (Lobha)
 Friday focus on Attachment (Rag)
 Saturday focus on Hatred or Aversion (Dvesh)
 Sunday spend time on Prayer and Bhakti
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Hope that we all find inspiration from his words and continue on our path
towards spirituality through the rest of the year,
all the way in to next Paryushan
Eighteen Päpsthänak Sutra
First comes killing (pränätipäta or himsä),
second is to lie (mrushäväda),
third is stealing (adattädäna),
fourth is unchastely (abrahma or maithuna),
fifth is acquisitiveness (parigraha),
sixth is anger (krodha),
seventh is pride (mäna),
eighth is deceit (mäyä),
ninth is greed (lobha)
tenth is attachment (räga),
eleventh is hatred (dwesha),
twelfth is disputation (kalaha),
thirteenth is false accusation (abhyäkhyäna),
fourteenth is backbiting (paishunya),
fifteenth is pleasure-displeasure (rati-arati),
sixteenth is slander (para-pariväda or nindä),
seventeenth is deceitful speech (mäyä-mrushävada)
and eighteenth is false belief, belief in wrong god,
teacher and religion (mithyätva).
If I have indulged or have promoted or encouraged any such sinful
act by others or praised the person who has committed any one of
and become fruitless.
K ISHOR B SHAH
these eighteen categories of sin, either mentally, verbally or
physically, may those sinful deeds be forgiven