Answer-1: The word “Parva” means auspicious day. There are three types of auspicious days - 1. Simple (Sämänya) like every third day -beej (2nd), päncham (5th), etc., 2. Incidental (Naimitik) like Mahävir Jayanti (Birthday) and 3. Natural (Naisargik) like Paryushan. The word “Paryushan” has several different meanings: 1. Pari + ushan = all directions + to stay closer = To stay closer to our own soul from all directions. To stay absorbed in our own-self (soul), we do Svädhyäya (self-study), meditation, austerities, etc., 2. Another meaning: Pari + ushan = all kinds + to burn = to burn (shed) our all types of karmäs. To shed our karmäs, we do twelve different types of austerities including fasting. and 3. Pari + upshamanä = upshamanä means to suppress, to suppress our passions (kashäyas - 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 faults. We try to forget about the needs of our body (like food) and our business so that we can concentrate on our-self.

To ask for forgiveness is the toughest thing to do. Therefore, our great Ächäryas have said: “Kshamä Viram Bhushanam, Kshamäväni Michchhä Mi Dukkadam” - To ask for forgiveness is a great quality of the brave ones and if I have committed any mistake, knowingly or unknowingly, I ask for your forgiveness.

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 do not have any animosity towards anybody, and I have friendship for all living beings.

The process of shedding our karmäs really begins by asking for forgiveness with true feelings, and to take some vows not to repeat mistakes. The quality of the forgiveness requires humility (vinay - absence of ego) and suppression of anger.

Svetämbars (one of the major two Jain traditions) celebrate eight days of Paryushan and the last day is called Samvatsari. Digambars celebrate Dash-Lakshanä Parva for ten days starting on the last day of Shvetämbar Paryushan. They celebrate ten best characteristics of the soul: Kshamä (forgiveness), Märdav (Humility), Ärjav (straightforwardness), Shauch (content - absence of greed), Satya (truth), Samyam (restraint of all senses), Tapa (austerities), Tyäga (charity), Äkinchan (non-possessiveness) and Brahmachärya (celibacy).

Question-2: What is the significance of Pratikraman ?

Answer-2: It means reviewing our daily activities, and concentrating on retreating from them. Pratikraman is the best of all six Ävashyaka (essential rites). "Prati" means "back" and "kraman" means "to go", i.e. to go back, review, confess, and repent the bad thoughts and deeds from our daily, nightly, biweekly, quarterly and yearly activities. It also means going back to the path of nonviolence, truthfulness, non-stealing, celibacy and non-attachment, and forgiving the faults of others, asking forgiveness for our faults without any reservation, and extending friendship. This will stop (Samvara) the influx (Äsrava) of karma that covers the true nature of our soul (self, jiva, or ätmä) which has the qualities of perfect knowledge, vision, bliss, and power. It means to disengage from non-soul-like activities, and to engage in the soul-like activities. Pratikraman is like a mirror. We see our selves, externally, in mirror the way it is. During Pratikraman, we see our selves, internally, the way it is. We see our faults, and wrong doings. We ask for forgiveness for all wrongful acts, and take vows to minimize such acts.

The process of shedding karma (Nirjarä) is consisted of 12 penances, 6 external and 6 internal. External penances detach the aspirant from the external world like food, pleasures of five senses, mind and body; and prepare him/her for the internal journey. One cannot begin his/her internal journey without examining his/her faults, atonement of the faults by asking for forgiveness and self-correction of them. These three constitute the first internal penance, called Präyaschit. Without doing the first internal penance correctly, one cannot do the next one because they are interrelated, and have “cause and effect” relationship. Pratikraman provides the means of practicing first internal penance, Präyaschit. Therefore, our Tirthankars and great Ächäryas have greatly emphasized on performing Pratikraman twice a day for all householders. Pratikraman is done after taking the vows for Sämäyik and the conclusion of the Sämäyik follows the completion of the Pratikraman. Sämäyik is the essence of Tirthankar’s teachings. Therefore, the aspirant should perform Sämäyik at least once a day.

In Pratikraman – First we review the mistakes committed as regard to the five great characteristics of the soul: Perception (Darshan), Knowledge (Jnäna), Conduct (Chäritra), Austerities (Tapa) and Energy (Virya). Then we review the mistakes committed as regards to five supreme beings (Arihant, Siddha, Achärya, Upädhyäya and Sädhu/Sädhvis), then all Shrävaks & Shrävikäs, all living beings, then our close ones – family members, relatives, friends and colleagues. After recalling every mistake we have committed, we ask for forgiveness and then try to minimize our mistakes in future.

At end we try to take some vow that we can practice without any regret and per our capabilities.

Question-3: What is the goal of Jainism?

Answer-3: There is only one goal of the Jainism. To attain the everlasting happiness (Mokha, to become omniscient, to realize the purest form of the soul – these all mean the same) is the only goal of Jainism.

Question-4: What do we mean by the words, "Jina", "Jain" and "Jainism"?

Answer-4: Jain word is derived from Jina, which literally means "the Victor" or "the Liberator". One who has freed himself/herself from the bondage of Karma by conquering räga (attachment - deceit and greed) & dvesha (aversion - anger and ego). People who follow the teachings of Jina are called Jains. Jains are also called shramanas (who treat everything with equanimity) or nirganthas (who does not have desires and passions). The teachings of Jina is called Jainism. Lord Mahavira was the last reformer of Jainism.

Question-5: What is "Dharma" (Religion)?

Answer-5: The Sanskrit word for the religion is dharma. The meaning of dharma is very own nature of the thing. For all living beings, our soul is the real thing. This makes "to see, to know and to realize" - the true nature of the soul as our religion. In other words, the laws of nature in truest and purest form are the religion. Laws of nature lead us to the laws of self-initiatives and self-efforts. Without self-efforts and self-initiatives, one cannot see, know and realize his/her own true qualities. That’s why Jainism relies a great deal on one's own efforts and initiatives, and laws of nature.

Question-6: How do I explain Jainism to my American friends ?

Answer-6: In simple words, Jainism is known as the religion of Ahimsä (non-violence). In Jainism, "our beliefs in Ahimsä supersedes all concepts, ideologies, rules, customs and practices, traditional or modern, eastern or western, political or economical, self-centered or social" (quoted by Jain scholar Dr. Nat Mal Tatia, Jain Study Circular, January 1991). Ahimsä (non-violence), Anekantväd (multiplicity of views) and Aparigraha (non-possessiveness) are the cardinal principles of Jainism. Without Aparigraha one cannot practice complete Ahimsä. Similarly, without proper understanding and application of Anekantväd, one cannot completely be non-violent because the practice of Anekantväd stops the violence of thoughts and speech. Therefore, Anekantväd is an intelligent expression of the Ahimsä. Ahimsä is dependent on the practice of Aparigraha. If one refrains parigraha (possessiveness), he/she will be able to refrain from himsä. If you practice aparigraha (non-possessiveness), you will automatically practice ahimsä (non-violence). Non-violence in the center is guarded by truthfulness, non-stealing, celibacy (or faithfulness to own spouse) and non-possessiveness. We do not believe that there is a supernatural power who does favor to us if we please him. Jainism as explained by Jinas (Tirthankars) can stand scrutiny of reason. We do not have to believe in the things that do not appeal to our commonsense. We accept only those things that can be explained and reasoned. We are master of our destiny. The experience of happiness or sorrow belongs to each individual and the experience is his/hers own according to his/her karma. His/her future will be decided according to the balance of his/her past karma. If he/she eradicates all the karma, he/she will attain the salvation (Mokaha). To attain "Moksha" should be the only goal of each Jain per our Tirthankar.

Question-7: What is "Moksha" ?

Answer-7: Moksha = moha + kshaya; moha means delusion and kshaya means eradication - this makes Moksha as the state where there is no delusion and all karma are eradicated. There are three jewels, samyak-darsana or right perception (inclination or belief), samyak-jnäna or right knowledge (cognition), samyak-chäritra or right conduct - these three combined are the means of Moksha.

Question-8: What is "Tirthankar"?

Answer-8: The word tirth means ford (passage) and, therefore, tirthankar means builders of ford which leads us across the ocean of suffering and to the bank of everlasting happiness, "Moksha". In this half time cycle we had 24 tirthankars, first one was Rushabhdev and the last one was Mahävir Swämi. Tirthankar has revealed the truth of the universe to us. Once a soul has shed all of its four defiling (ghäti) karma namely Jnänavarniya (Knowledge obscuring) Karma, Darshanävarniya (Perception obscuring) karma, Mohniya (Deluding) Karma and Antaräya (Obstructive) Karma, and who had earned Tirthankar Näm Karma in his/her previous third life becomes a Tirthankar. These Tirthankars reinstate the Jain Sangh (four-fold Jain Order) consisting of Sädhus (monks), Sädhvis (nuns), Shrävaks (male householders), and Shrävikäs (female householders).

Question-9: What is the meaning of the term "Arihant"?

Answer-9: Essentially, the meaning of Arihant, Jina and Thirthankar is the same. They are also called Arhat meaning “worthy of worship”. They have attained perfect knowledge (KevalJnän), perfect perception (KevalDarshan), and perfect conduct (kevalChäritra) and infinite energy (Ananta Virya) and they are totally detached(viträgi). Arihantas offer us spiritual guidance during their lifetime and expounds the path of purification, Moksha. In order to show our special reverence for their teachings, we bow to them first, hence the first line of the Namokär Mahä Mantra states “Namo Arihantänam”. Currently, as per scriptures except at Mahävideh kshetra, there are none and will have none Arihantas during the remaining period of the current half cycle on this planet.

Question-10: What is the meaning of the term "Siddha"?

Answer-10: Essentially Siddhäs are liberated souls. They have reached the highest state, salvation, and have attained Moksha. They have eradicated all their karma, and therefore do not accumulate any more new karma, thus freeing themselves forever from the cycle of birth and death (Akshaya Sthiti). They are experiencing ultimate, unobstructed bliss (Abädhya Sukh) and are not subjected to any kind of suffering. They possess perfect and total knowledge (Anatjnäna, Kevaljnäna, omniscience) and perception (Anat Darshan, Kevaldarshana, omni-perception), that means they know and perceive everything in total that is happening now, that has happened in the past, and that will happen in the future all at the same time, and they also possess infinite vigor (Anant-Virya). They have no desires and are completely detached thus making them immune from any sense of craving or aversion (Anant Chäritra, Viträgatva). Despite the fact that all Siddhäs retain a unique identity, they are equal (Aguru-laghutva) and formless (Arupitva).

Question-11: What is the importance of Ächärya ?

Answer-11: The message of Jina, Lord Mahavir, the last Tirthankar, is carried by the Ächäryas, the spiritual leaders. The responsibility of the spiritual well being of the entire Jain Sangh rests on the shoulders of the Ächäryas. Before reaching that state, one has to do an in-depth study and gain mastery over the Ägams. In addition to acquiring a high level of spiritual excellence, they also have the ability to lead the monastic communion. They should also know various languages of the country and have a sound knowledge of other philosophies, ideologies, and religions of the region and of the world.

Question-12: Who gets the title of Upädhyäya ?

Answer-12: The title of Upädhyäya is given to those Sädhus who have acquired a special knowledge of the Ägams (Jain scriptures) and philosophical systems. They teach Jain scriptures to deserving aspirants, including Sädhus and sädhvis.

Question-13: Who are Sädhu & Sadhvis?

Answer-13: Sädhu (Jain monk) or Sädhvi (Jain nun) is who practices five mahävratas (great vows), five samitis (carefulness) and three Guptis (restraints); has taken Dikshä (initiation) per either Digambar or Svetämbar tradition, 2. who practices Samatä (equanimity; treats the favorable and non-favorable situations indifferently.), 3. who follows and preaches the major path of liberation expounded by our Tirthankars, 4. emphasizes on the self-efforts and self-initiatives, 5. who firmly believes in and practices the anekäntväd, and 6. has given up pleasures of five senses, has no worldly attachments like assets, family, bank balance, house, car and similar things and has won over internal enemies like anger, ego, deceit and greed. They travel by bare feet, they do not use any transportation system, they do not take shower, they do not shave, they do not eat after sunset and more. Their only goal is to attain "Mokshä".

Question-14: Who are Shrävaka & Shrävikäs ?

Answer-14: Shrävaka is the person who is living in a house and practices the partial vows (anuvrata). The shrävaka word is derived from the word "shru" meaning to listen. Shrävaka listens to the preaching of the tirthankar or the right guru or reads the Jain canonical books. Shrävaka has faith in the path of liberation expounded by the tirthankars, who avoids the non-essential activities of sins, who has the right belief, and who has suppressed anantänubandhi (life-long-lasting) kashäyas (passions). He/she feels that this material world (samsär) is a prison and wants to be freed from it. The word Shrävaka is used for a male and Shrävikä is used for a female.

Question-15: In which book, Jain philosophy is described?

Answer-15: There are many books. For example, there are 45 canonical books (Jain Ägäms) according to the Shwetambar-Murtipujak tradition. In addition there are numerous books that provide details of Jain philosophy. If there is one book to be named for Jain philosophy, it would be “Tattvartha sutra” by Umaswati (also known as Umaswami). As a minimum, every Jain should have this book in their home and, should read and understand it.

Question-16: Why there are 108 beads in a rosary?

Answer-16: There are a total of 108 unique qualities of five supreme beings. Therefore, each bead represents one such unique quality. The five supreme beings are: 1. Arahants (supreme human beings, 12 unique qualities), 2. Siddhäs (pure souls, 8 unique qualities), 3. Ächäryas (master teachers, 36 unique qualities), 4. Upädhyäyas (sages who teach, 25 unique qualities) and 5. Sädhus (all sages, 27 unique qualities). They are also called Panch Parmeshthi. Panch Parmeshthi means the five supreme beings, the best ones among all living beings. Another explanation is that there are 108 ways to commit sins (see Tattvartha Sutra, Chapter 6, Aphorism 9 for details) and to remind the self to stay away from these 108 different types of sinful activities.

Question-17: Why there are 24 Tirthankars, and not any other number?

Answer-17: If we had 23 Tirthankars, then we would have a question why there are only 23, no more or no less? There are certain realities that do not need (or have) an explanation. They are just facts. So is the number of Tirthankars.

Question-18: How do we know the future 24 Tirthankars?

Answer-18: We have been told by Lord Mahavir who attained the perfect knowledge. The preaching of the Lord Mahavir was passed on to us by his main disciples. The perfect knowledge means the knowledge of past, present and future about all the living beings and non-living substances.

Question-19: Why do we use Charavalo in Pratikraman?

Answer-19: Charavalo is used to gently clean the floor (to make the space free of subtle living beings). It also allows the aspirant to move when it is necessary during the Sämäyik or Pratikraman. Its spiritual meaning is to remind us that we need to clean our soul of all karma particles. It reminds us of non-violence. Its stick is 24 fingers tall and it reminds us that we have been punished 24 different ways because of our karma. Its white-wool string-group is 8 fingers tall, to remind us that we are entrapped in the worldly existence (journey of misery) because of the eight main karma. Charavalo and Muhapatti, both constantly remind the aspirant that he/she is in Sämäyik, he/she has to exercise equanimity during the Sämäyik.

Question-20: What is the significance of Muhapatti?

Answer-20: Muhapatti is a small piece of white cloth folded in a particular way, used in front of the mouth about 2 to 3 inches away while reciting Sämäyik Sutras. Because of Muhapatti, one becomes careful about what he/she speaks, and stops him/her from saying lies, and making provocative and non-beneficiary speech to others. One controls his/her speech, and speaks only when it is necessary. Uncontrollable spits are stopped by the muhapatti from falling on the instruments of knowledge such as books. Insentient and worm air that is coming out of the mouth is also stopped from mixing with sentient and cold air of the outside, thus becomes the act of non-violence. By use of Muhapatti, one becomes humble and courteous. Muhapatti is about 10 to 12-inch square white cloth piece, folded in half, then folded about one inch from the closed side, and then it is folded laterally. This way it has three open sides and one closed side, and it symbolizes that living beings attain Moksha through only one destiny - human beings, and not from other three destinies.

Question-21: What is the significance of Katäsanu?

Answer-21: It is also known as Äsan. Katäsanu means the piece of mat on which one sits and experiences discomfort (kasht). It should be of white wool. Wool indirectly helps in abandoning the bad elements, and attract the good elements. It insulates body from loosing the energy that is generated due to the practice of Sämäyik. It protects subtle mobile living beings underneath. White color promotes peace and enhances the spiritual environment.

Question-22: What is the significance of Sthäpanächärya?

Answer-22: The preceptor’s seat that is installed when the right guru is not present by putting a religious book that contains Navakär Mahämantra on a Säpada (book stand) with Navakärväli on it. The aspirant sits facing East or North in front of the preceptor’s seat. This enables the aspirant to maintain the discipline, and develops the quality of humility. One does not gain spiritually without the proper guidance from the right guru.

Question-23: What do we mean by minimizing necessary violence?

Answer-23: Jains are realistic; They recognize that absolute non-violence is not practical by a lay-person. For example, we have to cook, eat, earn, wear and travel. These activities involve certain amount of unintentional but necessary violence. However, while undertaking such necessary activities, we must minimize the violence. For example: do not waste water and eat vegetables rather than eating meat.

Question-24: But we are told that vegetables and animals both have lives. Then how can eating vegetables be less violent than eating meat?

Answer-24: The ideal situation for a Jain would be to eat the ripe fruit that has just fallen off a tree. However that is hardly practical. It is true that vegetable plants and animals both have lives. But eating vegetable is less violent, because: 1) We do not kill the plant for vegetables. We take leaves, vegetables and fruits off the plants. By removing vegetables and fruits from a tree, we sometimes lengthen the life span of the tree. 2) Animals have more life-force, called prän and more and higher consciousness than the vegetables. Therefore, killing animals constitutes the higher level of violence. 3) Many other living organisms reside in an animal body and they get multiplied in a dead body. 4) Vegetables have less living cells and more water content.

Vow Sheet for Paryushan & Das Lashana

I take the following vows that I will not violate them knowingly, and as long as I can control the circumstances and I am healthy (vows may be violated if I am under medical treatment or under unusual circumstances):

[1] Period could be few months to 1 year or even lifetime. For the first-timers, it is suggested to take vows for few months to one year. After practice of one year or so you may want to take certain vows for lifetime.

No.	Check	Period[1]	Vow
1			I will not eat meat.
2			I will not eat eggs.
3			I will not consume any alcohol beverages.
4			I will not smoke, chew tobaccos or do drugs.
5			I will recite 5 Navakaar Mantra after I get up and before I go to sleep.
6			I will recite at least one Navakaar Mantra before starting to eat.
7			I will recite at least one Navakaar Mantra after I get inside the car.
8			I will not drink coffee.
9			I will not drink tea.
10			I will not drink any kind of soda.
11			I will not eat after 8 PM at least 4 days a week.
12			I will not eat Ice-cream at least 4 days a week.
13			I will not eat restaurant food more than three times a week.
14			I will not eat potatoes, onions, garlic, carrots and other roots for at least 4 days a week.
15			I will study Jainism at least 2 hours a month or I will attend svadyaya class.
16			I will memorize Navakaar Mantra, Chattaari Mangalam Sutra and Arahanto Bhagavant.
17			I will memorize Loggassa Sutra, Aarati and Divo.
18			I will memorize Uvasagaram Sutra.
19			I will memorize “Japiye Chovish Jinvar Naam”, “Samaro Mantra Bhalo Navakar” and “Maitri Bhav nu Pavitra Zaranu”.
20			I will do at least one Ekaasanu (one meal a day) a month.
21			I will not wear any silk products.
22			I will not eat more than seven items during any meal.
23			I will ask for forgiveness when it’s my fault, completely or partially.
24			I will donate at least $____ to Jain Center of Northern California.