Jain Festivals and Celebrations - Edited
Jain Festivals and Celebrations - Edited
Jain Festivals and Celebrations - Edited
Generally all Hindu (including Jain) religious festivals are dated according to the lunar calendar.
This calendar is quite straightforward but, as it is based on the phases of the moon dates are not
always the same from year to year as in the solar calendar. Jains observe penance and undertake
religious practices with different levels of intensity. The most important and commonly observed
days are as follows.
Twelve tithis (days of a month)
The 2nd, 5th, 8th, 11th, 14th and 15th days of each half moon cycle are considered auspicious. Most
Jains observe five days the sud 5th, sud & vad 8th and sud & vad 14th (sud = shuklapaksh =
bright half of the month, vad = krishapaksha = dark half of the month). Some may be more
familiar with the Gujarati names of these tithis i.e. paacham (5th), aatham (8th) and chaudas
(14th). Jain scriptures indicate that the Aayushyabandh for the next life takes place on one of these
days and hence ones physical and spiritual activities on these days are significantly contributory
to the type of future birth one attains).
Jnaan Panchami (Gnaan Paacham) (The holy day for worshipping knowledge)
Jnaan Panchami is the name given to the celebration that takes place on the 5th day of the first
month (Kartik) of the Indian calendar year (5th day after Diwali). This day is designated for the
worship of pure knowledge. On this day, the scriptures, which impart knowledge to the people,
are worshipped with religious devotion by offering Vaasakshep (sandalwood powder). One also
carries out on this day, Swaadhyaay (self-study), meditation, and Pratikraman (to repent for the
mistake that has been committed and to refrain from it, and also to remain alert that no new
mistakes are committed). Moreover, the books preserved in the religious libraries are cleaned
and refurbished as may be necessary. To pay respect to educational material, notebooks, pens,
pencils etc. are offered during Poojaa (worship). The day is also known as saubhaagya panchami
or laabh panchami.
Short story
Sundari has 5 sons and 4 daughters. The children went to school but they were lazy and
not interested in learning.
Their teacher tried his best to teach them but they did not understand and he beat them
Sundari asked her children to beat the teacher and also burnt books
When the children were older and ready to get married the sheth looks for spouses but no
one wanted to marry these wayward children
The sheth blamed his wife and they had a fight. In anger he throws a stone which hits
Sundari and she dies.
Sundari is reborn as Gunamanajari, daughter of Sheth Sinhadaas and Kapurtilaka
Sheth Sinhadaas & Kapurtilaka have a deaf & dumb and diseased daughter named
Gunamamjari
Sheth asks Vijaysen Acharyadev why their daughter is suffering like this
The Acharya said that she has disrespected knowledge in her previous life and thus she is
suffering in this life.
So they had to face the results of their sins.
Then Acharya recommended her to do Gnan Pancham Aradhana.
The gnaan paacham aaradhanaa is performed by fasting on chauvuhaar or ekasanu , sprinkling
vaasakshep on religious books, doing Jina pooja, supaatra daan, doing 51 kausagga (meditative
posture) of Logassa sutra, making 51 saathiyaa, doing 51 khamasamana (bowing down) and
gnaan pad jaap of Om Namo NaNassa, 20 navakarvalis are done on this day. It is an auspicious
day for acquiring knowledge.
To respect Gnaan (knowledge) one must not:
Disrespect teachers
Keep knowledge to yourself (i.e. share with others)
Hinder others to acquire knowledge
Read in the bathroom
Aayambbil
Twice a year, fallinng in March//April (Chaittra) and Sep
ptember/Octoober (Ashwin), the ninee-day Oli
period of
o semi-fastiing called Aayambil
A
is observed by
y taking onlly one meal a day of veery plain
food (w
without any spices,
s
salt, milk, oil, butter,
b
fruits or vegetablles). It is a festival of physical
(Arihant, S
austerityy and is observed to meditate
m
upoon Pancha Paramesthi
P
Siddha, Aacchaarya,
Upaadh
hyaay and Saadhu),
S
Jn
naan (Gnaaan) (right kn
nowledge), Darshan
D
(rigght faith), Chaaritra
C
(right coonduct), andd Tapa (pennance/austerrity), which are collectiively knownn as Navapa
ad. The
importaance of Navaapad is preacched by the sermons giv
ven during thhese days.
What doo you worshhip?
We worrship the Sidddhachakra (the wheel of perfection)
n)with pure devotion
d
by doing Aayaambil
Types of
o Aayambil
There are
a 3 types: 1) Best orr Uttama where
w
only one
o type off grain and nno salt are eaten 2)
Medium
m or Madhyaama where one
o type of grain with salt
s is eaten and 3) Ordinary or Saa
amaanya
where different
d
graains with sallt are eaten. There are variations
v
w
where
one caan do what is called
Vardham
maan Tapa which takess 15 years too complete one graduaally increasees Aayambills from 1
to 100 and
a thus doees 5,050 Aayyambils in tootal.
What do we read?
During Aayambila we read the story of Raja Shreepal and Mainasundari who were ardent
devotees of the navapad to remind us how faithful and effective their tapa (penance) was in
honour of the nine pads.
The story of Raja Shreepal and Mainasundari which happened during the time of the 20th
Tirthankar Munisuvrat Swami goes as follows.
King Prajaapal of Ujjaini decided to test his two daughters Sursundari and Mainasundari. He
asked both the question: Who sustains us in this world? Sursandari said that the King sustains
us and Mainasundari replied that it is Karma (actions). The king was not pleased with
Mainasundaris response. He got Sursundari married off to a handsome prince and ordered his
men to look for a diseased man for Mainasundari. At this time, a group of people suffering from
skin disease came to Ujjaini. The groups leader was called Umbar Raano and his group was
searching for a wife for him. On knowing this, King Prajaapal decided to marry Mainasundari to
the diseased Umbar Raano. Mainasundari had faith in the philosophy of Karma and she accepted
to marry him and left her fate in the hands of Karma.
Mainasundari once asked her husband who he really was and Umbar Raano told her that in
reality, he was a prince Shreepal, the son of King Simharath of Champanagari, and that his
mother Kamalprabha had hidden him in the colony of diseased people so as to save him from his
uncle Ajitsen who had usurped the kingdom. Mainasundari was very happy on knowing this
truth. Because of her situation, the townspeople used to make fun of her also not respect dharma.
To overcome this she held steadfast in her belief in the karma philosophy and she started
worshipping the devagurus and doing dharma aaradhanaa. To also overcome the problems for
which she believed she was responsible, she and her husband followed the path shown to them by
Muni Shree Chandrasuriji Mahaaraj worshipping the powerful Siddhachakra yantra wheel of
perfection. This resulted in the whole group being cured of the disease which afflicted them.
Eventually, when Shreepals uncle Ajitsen became a monk, Shreepal became king of
Champanagari. Mainasundaris father and sister also eventually realized the power of karma and
improved their lives.
The Ritual of the Navpad Oli Aayambil is done as follows:
NAME OF
No.
THE PAD
1.
2.
3.
4.
5.
Aum Hrim
Namo
ArihantaaNam
Aum Hrim
Namo
SiddhaaNam
KAYOTSARGA
IN
KHAMASANAS SWASTIKS NAVKARVALIS
LOGASSA
12
12
12
20
08
08
08
20
36
36
20
25
25
20
27
27
20
Aum Hrim
Namo
36
AayariyaaNam
Aum Hrim
Namo
25
UvajjhaayaaNa
m
Aum Hrim
27
6.
7.
8.
9.
Namo Loe
Savva
SaahuNam
Aum Hrim
Namo
DansaNassa
Aum Hrim
Namo
NaaNassa
Aum Hrim
Namo
Charittassa
Aum Hrim
Namo Tavvasa
67
67
67
20
51
51
51
20
70
70
70
20
50
50
50
20
auspicious for making a pilgrimage to Shatrunjay, Paalitaanaa. The day falls on the 3rd day of the
bright fortnight of Vaishakh month of Hindu calendar.(May-June).
This year-long austerity (Tapa) consists of fasting every other day followed by only one or two
meals on the next day. This year-long austerity signifies the event in the life of our first
Tirthankar who did not get Gochari (alms) for one year after his initiation (Dikshaa). This
festival is celebrated on Vaishakh Sud trij. (The third day of the month of Vaishakh) The first
Rushabhadev got Charitra i.e. left the worldly pleasures after 83 Laakha Purva years of home-life.
It is said that Karma has no effect of any brave people or even of Indra, Narendra, Munindra or
Jitendra. Rushabhadev Parmaatmaa went to many houses to get the proper food (Gochari) for
himself, but no one could understand his desire of food. The people were ready to give elephants,
horses, jewellery or even brides to him. But they could not offer any food.
In the previous birth, Rushabhadev had tied a net on the face of a cow and he did the sin of
starving the cow, so the previous Karma was the cause of this incident.
At the end, Shreyans Kumar had got a special knowledge of knowing previous births. He knew
that Rushabhadev wanted food to eat so he gave him the juice of Sugarcane and Rushabhadev
broke his fasts. This day is known as Akshaya Trutiya from that time.
This is such an auspicious day that there is no need to check muhurats or choghadias to
commence any activity. All muhurats/choghadias are auspicious.
Paryushan Parva
Paryushan Parva is a festival of eight days. It starts on twelfth or thirteenth day of the dark half
of the month Shravan. The month of Shravan is in the monsoon season. Jain monks and nuns do
not stay at one place more than a few days during non-rainy season. Monsoon showers and
torrential rains, however make it impossible for the monks to travel across the country. This
coupled with the principle of Ahins or non-violence, make it difficult for them not to trample on
and squash insects and other forms of life that emerge in the monsoon. According to our
scriptures, the last day of Paryushan Parva known as Samvatsari day is celebrated on 50th day of
the monsoon season. Monks and nuns must settled during this time period and remain at that
place for the remaining Monsoon season of next 70 days.
Paryushan Parva is a time to reflect and repent for the undesirable activities we did over the year.
It is a period to observe austerities to shed accumulated karma. Observing austerities helps
control our desires for material pleasures, which makes it an important element of spiritual
training.
Meaning of Paryushan
The word Paryushan has several different meanings:
Pari + Ushan = all kinds + to burn = to burn (shed) our all types of Karmas. To shed our
Karmas, we do twelve different types of austerities including fasting.
Another meaning of Ushan is to stay closer. To stay closer to our own soul from all
directions and to stay absorbed in our own-self (soul), we do Swdhyy (self-study),
meditation, austerities, etc.
Pari + Upashaman = Upashaman means to suppress, to suppress our passions
(Kashyas - anger, ego, deceit and greed) from all directions.
Therefore, the real purpose of the Paryushan is to purify our soul by staying closer to our own
soul, to look at our own faults, to ask for forgiveness for the mistakes we have committed, and
take vows to minimize our sins. We should try to forget about the needs of our body (like food)
and our business so that we can concentrate on our soul during Paryushan.
Recitation of Kalpa Sutra
Per Shvetmbar tradition, there are regular ceremonies in the temple and discourses of Kalpa
Sutra (one of the sacred books) during this time. Kalpa Sutra contains a detailed account of
Mahaaveeras life in addition to the lives of other Tirthankars. It is read to the Jain congregation
by Guru maharaj. On the third day of the Paryushan Parva, the Kalpa Sutra receives a very
special reverence and may be carried in the procession. On the fifth day at a special ceremony,
the replicas of auspicious dreams of Mahaaveeras mother, queen Trishalaa, are exhibited to the
people, which are then honoured by them. Listening to the Kalpa Sutra, among others are the
most important activities that should be performed by Jains during Paryushan. Scriptures define
that Shraavaks (laymen) and Shraavikaas (laywomen) should perform the following five essential
activities during Paryushan.
Amaari Pravartan
Attham Tap
Chaitya Paripaati
Swami Vaatsalya
Kshamaapanaa
The process of shedding our Karmas really begins by asking for forgiveness with true feelings,
and by taking vows not to repeat mistakes. The request for forgiveness requires humility (Vinay absence of ego) and elimination of hatred.
Shortly after Paryushan it is the custom to organize a Swami Vastyalaya-dinner when all the Jains
get together and renew their friendship with each other regardless of their socio-economical
status.
Dasa Lakshana Parva
Digambars (a sect of Jains) celebrate the festival known as DASH LAKSHANA PARVA
(Festival of Ten cardinal virtues) for ten days starting a day after the last day of Shvetaambar
Paryushan.
What are these cardinal virtues, which Digambars Jains celebrate during this festival?
Kshamaa
Forgiveness
Maardava
Humility
Aarjava
Straightforwardness
Shaucha
Satya
Truth
Sanyam
Tapa
Austerities
Tyaag
Charity
Aakinchan
Non-possessiveness
Brahmacharya
Celibacy
These cardinal virtues are the inherent qualities of a soul. They are various forms of right
conduct. The practice of observing these virtues is not limited to one particular religion or sect
only. They belong to the universal faith. The results of observance of these virtues are equally
beneficial to all mankind and not only to a follower of the Jain faith only.
01. Forgiveness (Kshamaa):
Kshamaa means forgiveness - forbearance. This means not to allow anger to rise and in case it
does, then to render it ineffective through internal power. For cultivating forbearance, five ways
have been suggested:
by way of considering whether or not the cause of anger lies in oneself
by way of considering the harm that follow from an angry mood
by way of considering the childish nature of the offender concerned
by way of considering the whole affair to be a consequence of ones own past karma
by way of considering the merits of forbearance
Total lack of anger with a state of equanimity is defined as the supreme forgiveness. Forgiveness
is the virtue of the brave and not a coward
KSHAMAA VIRASYA BHOOSHANAM
Forgiveness is the virtue of the brave
Anger is the greatest enemy of the soul and it is the root of all evils. Real forgiveness comes
from within, without any feelings of reward. To forgive because of respect for elders and
upbringing is not the highest kind of forgiveness, it is merely good behavior.
02. Humility (Maardava):
Lack of pride, selfishness or ego is humility. Pride is the attitude of a superiority complex.
Flattery is the main cause of pride. To show humbleness because of poverty or weakness is
meekness, lowliness and not a true humility. To accept what one is, is humility. A person should
understand the difference between self-respect and pride and not confuse them.
03. Straightforwardness (Aarjava):
Lack of cunningness or a fraudulent attitude is defined as simplicity or straightforwardness. Only
a weak person will resort to deceit, because he is afraid of being caught. To hide his deceit, he
will resort to further deception. There is no synchrony between the thoughts, speech and actions
of a cunning person. He thinks one thing, says something else, and acts absolutely in a different
fashion.
04. Contentment (Shaucha):
Lack of greed is contentment. Greed is a desire to possess. Greed is the one of the root causes of
all sins. Greed is as dangerous as anger for the spiritual welfare of a person. It is the strongest
vice and the last one to conquer, persisting almost to the end of the spiritual path of purification.
With eradication of greed, the soul is practically passionless. Contentment is the highest and
purest of all the virtues.
05. Truthfulness (Satya):
Lack of falsehood is truthfulness. Truthfulness for most people means not to lie. Absolute truth
is in knowing the thing as it is, and not just to differentiate bad from good.
06. Self-Control (Sanyam):
Control over violence caused by thoughts speech or physical means against all living beings and
control over worldly pleasures is the true definition of self-control. Self-control can lead to
liberation.
07. Austerity (Tapa):
Austerity or penance is the repentance of ones sins. It is the fire, which burns and reduces the
forces of karmic dust to ashes. Austerities are of two kinds: a) the external types, which consist
of physical restraints and, b) the internal types, which deal with mental purification.
08. Renunciation (Tyaag):
Renunciation is defined as giving up possessions, both internal and external. Charity should not
be mistaken for renunciation. Charity means giving up things, which belong to you. It is done for
the benefit of the recipient. Renunciation, on the other hand, does not need a donor. It is
primarily done for the benefit of self. There is no need for a second or third party as in charity.
09. Detachment (Aparigraha, Aakinchanya):
A lack of possessions is detachment. External possessions are wealth, house, etc. Internal
possessions are attachment, aversion and desire. To lack in internal possessions is the ultimate
virtue.
10. Celibacy (Brahmacharya):
Absolute restraint from all sensual pleasures by mind, speech, and body is the ultimate celibacy.
One must always remember that the powers of the sense organs are limited to recognizing the
outer world and mundane knowledge, not the real inner self. Self-realization is the mother of all
the supreme virtues. Without it, virtues are not supreme but mere acts of good behavior and still
the cause of bondage.
10
Diwali
Diwali is the most important festival in India. For Jains, Diwali marks the anniversary of the
attainment of Moksha by Mahaaveera-swami in 527 BC. The festival falls on the last day of the
month of Ashvin, the end of the year in the Indian calendar. But the celebration starts in the early
morning of the previous day as Lord Mahaaveera commenced his last sermon (final discourse
known as Uttaraadhyaayan), which lasted until the night of Diwali. At midnight, his soul left his
body and attained liberation, Moksha. Eighteen kings of northern India were present in his
audience at the time of His final sermon. They decided that the light of their masters knowledge
should be kept alive symbolically by lighting of lamps. Hence it is called Deepvali or Diwali,
(Deep means a lamp and avali means series or multiple). But the light of Lord Mahaaveeras
knowledge cannot be kept alive by just lighting the lamps. That is an external approach.
Realistically, we should light up our internal lamps - awaken our inner vision by practicing the
path preached by Lord Mahaaveera.
As a traditional Diwali lamp needs a clay bowl, oil, and cotton wick. The inner lamp needs the
right faith, right knowledge, right conduct and right Tapa (austerity). External lamps need
oxygen while internal lamp needs self-effort. The resolution to adopt the practice of good
conduct is the way to celebrate the Diwali. Some fast for two days as Lord Mahaaveera did.
Some people recite Shri Mahaaveera Swaami Sarvajnaaya Namah on every bead of the rosary
(108 beads in one rosary) first followed by 19 rosaries of reciting Shri Mahaaveera Swaami
Paarangataaya Namah on each bead. In brief, Diwali is for enhancing the spiritual wealth.
From a social aspect it is celebrated in traditional Indian fashion by greeting and offering sweets
to family, friends and neighbors. Jain businessmen would close their accounts for the year and
perform a simple Poojaa for the new account books.
New Year (Bestu varas)
Lord Mahaaveeras chief disciple, Indrabhuti Gautam, had not been able to overcome his
attachment to his master and that prevented him from achieving Kevaljnaan. The barrier was
only broken after a period of grief over his masters Nirvaan (liberation). He at last managed to
achieve the highest degree of non-attachment, which enabled him to attain the stage of
omniscience, the full enlightenment, in the early morning of the first day of the New Year. On
the early morning of the New Year Day (Kartik Sud-1), the Jap of 20 Navakarvalis (string with
beads) is done. The Pad is 'Shri Gautam Swaami Sarvjnaaya Namah'.
The Jains begin the New Year with a prayer of Guru Gautam Swaami; and listen with devotion to
the nine Stotras (Nav-smaran) and the auspicious Raas (epochal poem) of Gautam Swami. Some
people fast for three days including New Years Day. The real wish should be may the whole
year be filled with realistic Dharma, intellectual serenity and equanimity.
Bhai Beej
King Nandivardhan, the brother of Bhagawn Mahaaveer was in great sorrow due to the Nirvaan
of Mahaaveera. His sister Sudarshanaa took him to her house and comforted him. This happened
on the day after New Years day. This day is observed as Bhai Beej. This festival is like Raksha
Bandhan. On the day of Raksha Bandhan, the sister goes to the brother and ties the Raksha; but
on Bhai Beej, the sister invites her brother to her house to show her respect and love for him.
11
West Month
Day
Festival
Kartik
Nov/Dec
Sud 1
New Year
Sud 5
Sud 8 - Punam
Kartiki Atthai
12
Margasar
Dec/Jan
Sud 15
Vad 10
Sud 11
Vad 9
Vad 10/11
Pausa
Jan/Feb
Vad 13
Magha
Feb/Mar
15 days
19 Kalnayaks of Tirthankaras
Phalgun
Mar/Apr
Sud 8 - Punam
Phalguni Atthai
Vad 8
Sud 7 to Punam
Ayambil Oli
Sud 13
Sud 15
Chaitri Punam
Sud 3 (Akhatrij)
Sud 10
Mahavirs Kevalgnan
Vad 13
Vad 14
Shantinath Diksha
Sud 5
Chaitra
Vaisakh
Jyaistha
Apr/May
May/Jun
Jun/Jul
Jul/Aug
Sud 6
Mahavirs Conception
Sud 8 - Punam
Asadhi Aatthai
13
Sud 15
Guru Purnima
Shravan
Aug/Sep
Vad 12/13
Svetamber/Sthankvasi Paryushan
Bhadarva
Sep/Oct
Sud 4
Sud 5
Sud 1
Kshamavani Day
forgiveness (Digambar)
Sud 7 - Punam
Ayambil Oli
Vad 13
Asvina/aaso
Oct/Nov
Vad 14
chaudas)
(Kali
Vad 15
universal
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of