Historical Perspective of Samvatsari Day and Jain Calendar 

By. Mr. Pravin K. Shah

Introduction
As we celebrated Paryushan and Samvatsari this year, there was confusion and disagreements on what day to observe Samvatsari day and annual forgiveness Pratikraman! This year the Murtipujak (Deräväsi) Jain community was divided into two groups and celebrated Samvatsari on two separate days in India, USA, and other places. The past 110 years of history indicates that about 12 times the Shvetämbar Murtipujak Jain community was divided on the authenticity of the Samvatsari Tithi. This has created disappointment and concern among our youth who are very sensitive to the issue of open mindedness and of Jain Unity.

The discussion on the authenticity of the Samvatsari Tithi (day) is a very sensitive topic among the Shvetämbar Murtipujak Jain community. In order to understand the issue better, about 20 years ago we started looking up into the history of the Jain calendar and how the Tithis or Days are defined in our calendar. We have discussed this topic with many Jain scholars and ascetics and researched various articles on this subject over this time period.

As we learned more about the creations of the various Jain calendars and the differences that exist among themselves, we realized that this knowledge should be documented such that the North American Jain community will have some understanding of the limitations that exist in and among various Jain calendars and hence in calculation of religious pious days.

The article summarizes our research of the history of Jain calendars, various pious days (Parva Tithis), Samvatsari, Deeväli, and New Year day as defined in the present Jain calendar. There is a possibility that we may have made some error. Please treat this article as work in progress and let us know if you notice any errors with some of the reference literature.

Jain Calendar 
The Jain calendar (Panchäng) is a “Lunisolar” calendar. It is based on the position of the Moon with respect to the Earth and it is adjusted by adding an extra month every two to three years, to coincide with the SUN or the season. Its day or date known as Tithi, indicates the moon phase and the month indicates the approximate season of the solar year. The lunisolar calendar has the following arrangement: 

• An ordinary year has 12 months; a leap year has 13 months

• An ordinary year has 353, 354, or 355 days; a leap year has 383, 384, or 385 days.

The average number of days in a month is 30 but the average number of days in a lunisolar ordinary year is 354 and not 360 (12 months in a year) because it takes the Moon about 29.5 days (not 30 days) to complete the circle around the Earth. Hence one Tithi is eliminated in about two month’s duration.

• The Jewish (Hebrew), Hindu lunar, Buddhist, and Tibetan calendars are all lunisolar, and so were the Japanese calendar until 1873 and the Chinese calendar until 1912.

• The Islamic calendar is a pure Lunar Calendar because its date (Tithi) indicates the moon phase but not the time of the solar year or the season. It does not adjust its calendar to coincide with the SUN or the season. Hence no extra month is added every two to three years.

• The Gregorian calendar (English CE) is a pure Solar Calendar and its date indicates the time of the solar season but not the moon phase.

Tithi (Day or Date) 
In a Lunisolar calendar the day or date is recognized as Tithi. The angular distance (measured anticlockwise) between the Sun and Moon as measured from the Earth can vary between 0° and 360°. This is divided into 30 parts (normally 30 days in a month). Each part ends at 12°, 24° and so on. The circle ends at 360°. The time spent by the Moon in each of these parts (i.e. the time taken for the angular distance to change by 12°) is called one Tithi.

Each month has two Paksha-s or fortnights (15 Tithis or days in a fortnight). The first 15 Tithi-s constitute the bright fortnight or Shukla or Sud Paksha and the next 15 Tithi-s constitute the dark fortnight or Krishna or Vad Paksha. The Tithi-s are indicated by their Paksha and ordinal number within the Paksha. The days are not labeled separately from number one to thirty as in the solar calendar, but the Tithi is their only label and each Tithi has a unique name. The 15th Tithi of the bright fortnight or Sud (Full Moon) is called Purnimä and the 15th Tithi of the dark fortnight or Vad (Dark Moon or New Moon) is called Amävasyä.

The duration of a day (between the two consecutive Sunrise) is about 24 hours. However the duration of each Tithi varies between 22 hours and 26 hours because the Moon rotates around the Earth in a slightly titled position.

Structure of Jain Calendar as per Ägam Literature
The Jain Ägam literature (ref - Chandra Prajnapti and Surya Prajnapti) defines a five year cycle of a Jain calendar. In the Jain Ägamic calendar one “Tithi” is eliminated after every 61 days and a month is added after every 30 months. During a five year cycle, the month of Posha is added after 30 months and the month of Ashädh is added after 60 months. This reference indicates that the current Jain calendar published by various Jain sects is not an Ägamic calendar. Also there is a strong indication in the Ägamic calendar, that the year ended on Ashadha Sud 15 and the New Year begins on Shravan Vad 1 as per Rajasthani calendar naming convention or Ashadha Vad 1 as per Gujarati calendar naming convention (see-note below).

Note - Differences in Naming Convention between Rajasthani and Gujarati Calendar
In Rajasthani calendar, the duration of the Month is the time between two Full Moon. When a Full Moon occurs before sunrise, then the day that begins at Sunrise is said to be the first day of the lunisolar month in Rajasthani calendar. Hence the month starts with Vad “Tithi” – declining moon phase - and ends with Sud “Tithi” – Rising Moon phase.

In Gujarati calendar, the duration of Month is the time between two New Moon or Dark Moon. When a New Moon occurs before sunrise, then the day that begins at Sunrise is said to be the first day of the lunisolar month in Gujarati calendar. Hence the month starts with Sud “Tithi” – Rising Moon phase – and ends with Vad “Tithi” – declining moon phase.

During the Sud Tithi period the names of Rajasthani and Gujarati calendar months are the same but during Vad Tithi period the names of the Rajasthani months are one month ahead of the Gujarati month (Example – During Ashadha Sud period both calendars will have the same name of the month, in this case Ashadha month. But during Vad period, Gujarati calendar will indicate Ashädh Vad 1; the same day in Rajasthani calendar is called Shravan Vad 1 and so on. Hence Sud months are the same in both calendars but during Vad months, the Rajasthani calendar names the month one month ahead).

Extinction of Jain Ägamic Calendar
The description of the Ägamic Jain calendar exists only in the Jain Ägam literature and Jains may have used it orally probably during the first five hundred to 1000 years after Tirthankar Mahävir’s Nirvana. Jain Ägams were written 1000 years after Lord Mahävir’s nirvana and since then there is no record available that some one had used or printed Jain Ägamic calendar. The following may be the probable causes of extinction of Jain Ägamic Calendar:

• Jain lay people may have lost the knowledge of the calculation of Tithis using Moon and Sun position as described in Jain Ägams (many famines occurred during this time).

• The Ägamic Jain calendar was not in line with Hindu calendar because Diwäli and New Year days in Jain calendar were different than in the Hindu calendar. Since most of the Jains were business people, they needed to perform business operations as per the local Hindu calendar. Also the social activities like birth, marriage, and death ceremonies were performed by Hindu priests and hence were done as per the local Hindu calendar. Hence the usage of Jain Ägamic calendar was very limited to religious activities like Paryushan and so on.

Adoption of a Hindu Calendar as a Jain Calendar
Every religion needs its own calendar for its operation and celebration of its pious days as well as the celebration of social events. In the absence of an authentic Jain calendar, the Jain Ächäryas adopted a Hindu Lunisolar calendar as a basis to create a new Jain calendar.

The Hindu Lunisolar calendar is based on the position of the Moon (Moon phase) at the time of Sunrise. The cities on different latitudes will have different Sunrise time and hence different Moon phases. So the Hindus do not have one unique lunisolar calendar among all Hindus through out India or through out the world but different cities have different Hindu Lunisolar calendar. This was not practical for Jains to have different Jain calendars for different Jain cities of India. Hence, probably around 1500 years ago, the Jain Ächäryas decided to use the Hindu calendar of the city of Jodhapur, Rajasthan (India), as a basis to create a new Jain calendar.

To convert the Hindu calendar into a Jain calendar, certain changes were made to the Jodhapur Hindu calendar to accommodate Jain religious days and was printed as a Jain calendar. Presently it is done the same way. Those changes are defined later in this article.

Structure of Hindu Calendar
Definition of Tithi (Day) in Hindu Calendar
In the Hindu calendar, the day starts with the local sunrise and the position of the Moon (Moon phase) at that time decides the Tithi. This Tithi is applied for the entire day even if the Moon phase may change to the next Tithi a few minutes after Sunrise. This concept of Tithi is different from the Jain Ägamic calendar.

Kshaya (loss) and Vriddhi (double or extra) Tithi
In the Hindu calendar the day begins at Sunrise. Several times in a year a condition occurs that the same Tithi (Moon phase did not change more than 12 degree) may exist between two consecutive Sunrises. This is called Vriddhi (double or extra) Tithi. Similarly a situation occurs that one Tithi does not touch any Sunrise at all. This is known as Kshaya (loss) Tithi. This happens because the duration of each Tithi varies between 22 hours and 26 hours and the duration between the two consecutive Sunrises is about 24 hours. Please note that only Kshaya Tithi occurred in the Ägamic Jain calendar but the Hindu calendar has both Kshaya (loss) and Vriddhi (extra) Tithi.

Changes made to the Hindu Calendar:
Parva Tithis (Pious Days)
Jain Ächäryas have defined Tithis; 2, 5, 8, 11, 14, and 15 as pious or Parva Tithis (days) in both Sud and Vad part of the Moon cycles of every month. People take special vows and perform various penances on these days. To fulfill their Tithi of vows and penances without any interruptions of Kshaya or Vriddhi Tithi, the ancient Jain literature has indicated a special rule for this new Jain calendar defined in the following Gätha or Sutra:

“Kshaye Purva Vridhhe Uttara”
If a Kshaya or Vriddhi Tithi occurs on a pious day in a Hindu calendar, follow the rules below:

In case of Kshaya (loss) Tithi, previous Tithi should be considered as pious or Parva Tithi and in case of Vriddhi (double) Tithi, the 2nd Tithi should be considered as Parva Tithi.

Hence the Jodhapur Hindu calendar is changed as follows and is called it the Jain calendar or Jain Panchäng:

• In case of Kshaya (loss) of Parva Tithi; 2, 5, 8, 11, 14, and 15, make Kshaya of Tithi; 1, 4, 7, 10, 13, and also 13 respectively.

• In case of Vriddhi (double) of Parva Tithi; 2, 5, 8, 11, 14, and 15; make Vriddhi (double) of Tithi; 1, 4, 7, 10, 13, and also 13 respectively.

One can see that in case of Parva Kshaya or Vriddhi Tithi, the Jain calendar has simply changed the previous Tithi as a Kshaya or Vriddhi Tithi. Also when Tithi 15 was either Kshaya or Vriddhi, the rule defined in the Gätha was applied twice and made 13 as a Kshaya or Vriddhi Tithi. This is a very practical way of implementing the rules defined in the Gätha because this way the printed Jain calendar will not have any Kshaya or Vriddhi Parva (pious) Tithis. The common people will not have any confusion about Parva Tithis to carry out their religious vows and penances.

Leap Year (13 months), Deepävali and New Year Day
Even though both Hindu and Ägamic Jain calendars are Lunisolar calendars, they used different leap year calculation method. In Hindu calendar, any of the 12 months can be a leap month. With a change in calendar, the Jain Ächäryas decided not to make any changes in the Hindu leap year so the Deepävali and New Year days will remain same in Hindu and the new Jain calendar. This way Jains do not need two separate calendars, one for social events (Hindu calendar) and another for religious events (Jain calendar). 

Hence in the adjusted Jain calendar, the New Year begins on the same day as the Hindu calendar on Kärtik Sud 1 (also known as Gautam-swami’s Keval-jnän day) and the last day of the year is Äso Vad 15 as per Gujarati naming convention or Kärtik Vad 15 as per Rajasthani naming convention (also known as Mahävir-swami’s nirvana day). This way the Jain community can celebrate their social and religious Parva days (which are compromised), using only this new Jain calendar.

Paryushan Parva and Samvatsari Day
According to Jain Ägam literature, the history of Paryushan Parva is more than 2000 years old. However there is no clear indication of the actual number of Paryushan Parva days and the exact Tithi of Samvatsari day.

The Jain tradition indicates that monks can not stay at one place for more than 30 days. However during four months of rainy season, from Ashadha Sud 15 to Kärtik Sud 15, they must stay at one place to minimize violence that would occur in traveling.

The monks are required to find a suitable place to stay at one place for the rainy season by Ashädh Sud 15 (which is the last day of the Jain Ägamic calendar year and also before the beginning of the rainy season), perform annual Samvatsari Pratikraman (ref - Nishitha Bhäsya Sutra) and start the New Year on the next day which is Shrävan Vad 1 as per Rajasthan naming convention or Ashädh Vad 1 as per Gujarati naming convention.

If the monks can not find the suitable place by Ashädh Sud 15 then they may continue to travel to find the suitable place for and up to 50 days (grace period). They must find a place and settle during this time period and then do Samvatsari Pratikraman. Even if they do not find the suitable place during these 50 days, then also they must do Samvatsari Pratikraman even under the tree on the 50th day but not to violate the 50 day limit for Samvatsari Pratikraman. The 50th day from Ashädh Sud 15 falls on Bhadarva Sud 5 (ref – Jain Ägams - Samaväyänga and Nishitha Sutras).

Since Bhädarvä Sud 5 was the last day for Samvatsari Pratikraman, it seems that to keep Jain community united and properly organized, probably around the 7th to 10th century time period Jain Ächäryas may have decided to do Samvatsari Pratikraman only on Bhadarva Sud 5. Before that one may conclude from the ancient literature that monks may be doing Samvatsari Pratikraman any time between Ashädh Sud 15 and Bhadarva Sud 5 and common people joined with the monks for the Samvatsari Pratikraman.

Change of Samvatsari Day from Bhadarva Sud 5 to 4: 
Ancient Jain literature (ref - Nishitha Bhäsya Churni and Kalpa Sutra Tikä) indicates the following story as the primary reason for changing the Samvatsari day from Bhadarva Sud 5 to 4.

As the king of Ujjayini was against Jain religion, Jain Ächärya Kälak had to migrate immediately from the town of Ujjayin after his arrival to stay for rainy season. The Ächärya left the town and traveled during the rainy season which is after Ashädh Shud 15. He may have arrived at the town of Pratisthanpur near the end of 50 days which is close to Bhadarva Shud 5.

After reaching Pratisthanpur, he decided to do Samvatsari Pratikraman on Bhadarva Sud 5. The king Satavahan of Pratisthanpur, who was a Jain king, informed the Ächärya that the whole town will be celebrating Indra-Mahotsav (a major social event) on Bhadarva Sud 5 and he can not join for Samvatsari Pratikraman. He requested the Ächärya to do Samvatsari Pratikraman on the next day which was Bhadarva Sud 6. The Ächärya indicated that the monks must do annual Pratikraman by Bhadarva Sud 5. So to accommodate the king’s request he changed the Samvatsari Pratikraman Tithi to Bhadarva Sud 4 (one day earlier) for that year and the King agreed.

We do not have any knowledge of what happened in the following year, whether Ächärya Kälak continued to do Samvatsari on 4 or earlier or on 5. But we do know that later on the entire Shvetämbar Murtipujak Jain community started doing Samvatsari Pratikraman on Bhadarva Sud 4 (one reason – since we have done Pratikraman one day earlier, we need to continue that way and can not go back because Samvatsari Pratikraman must be done within a year but not one year + one day). 

New Problem Surfaced due to the Change of Samvatsari Day
The original Samvatsari Tithi of Bhadarva Sud 5 is a Parva Tithi (pious day). Now the new Tithi – Bhadarva Sud 4 – which was not a Parva Tithi before became an additional Parva Tithi only for the month of Bhädarvä. For all other months, 4 remains ordinary Tithi. Hence the following situations have a potential to occur in some future Jain calendar.

• If in a particular year, Bhadarva Sud 5 becomes a Vriddhi (double) Tithi in the Jodhapur Hindu calendar, then in the Jain calendar Bhadarva Sud 4 can not become a Vriddhi Tithi because it is now a Parva Tithi (Samvatsari day). We need to make Bhadarva Sud 3 as a Vriddhi Tithi (the rule defined in above Gätha is applied twice as is done in case of 15). By doing this we have delayed the Samvatsari day by one day.

• If in a particular year, Bhadarva Sud 5 becomes Kshaya (loss) Tithi, then again Bhadarva Sud 4 can not be a Kshaya Tithi but we need to make Bhadarva Sud 3 as a Kshaya Tithi. This will bring the actual Samvatsari day one day earlier.

In both the situations, we disturb the Samvatsari day - Bhadarva Sud 4 - which was not disturbed by Kshaya or Vriddhi Tithi of Bhädarvä Sud 5, originally in the Hindu calendar. The clear solution is not defined in the Jain literature. Also this type of the problems were not visible in old times because people at various towns may be doing Samvatsari Pratikraman anytime between Ashädh Sud 15 and Bhadarva Sud 4 or 5 (when monks decides to stay during rainy season).

However the first time the problem surfaced was in the year 1896 (Hindu year 1952). A Kshaya Tithi of Bhadarva Sud 5 occurred in Jodhapur Hindu calendar. Some Ächäryas suggested that we should not disturb Bhadarva Sud 4 and solve the problem by making Bhadarva Sud 6 a Kshaya Tithi. Other Ächäryas did not agree with this change because it violated the thousand year tradition - Kshaye Purva Vridhhe Uttara - as explained above. Hence, Shvetämbar Murtipujak Jain community observed Samvatsari on two separate days.

For past 110 years, since 1896 (Hindu year 1952) to 2005 (Hindu year 2061), twelve times Bhadarva Sud 5 was either Kshaya Tithi or Vriddhi Tithi in the Hindu calendar. The following list summarizes the occurrence of the above situation.
1896 - Hindu1952 - Bhadarva Sud 5 Kshaya
1905 - Hindu1961 - Bhadarva Sud 5 Kshaya
1933 - Hindu1989 - Bhadarva Sud 5 Kshaya
1936 - Hindu1992 - Bhadarva Sud 5 Vriddhi
1937 - Hindu1993 - Bhadarva Sud 5 Vriddhi
1948 - Hindu2004 - Bhadarva Sud 5 Kshaya
1957 - Hindu2013 - Bhadarva Sud 5 Kshaya
1958 - HIndu2014 - Bhadarva Sud 5 Kshaya
1972 - Hindu2028 - Bhadarva Sud 5 Kshaya
1977 - Hindu2033 - Bhadarva Sud 5 Kshaya
1986 - Hindu2042 - Bhadarva Sud 5 Kshaya
2005 - Hindu2061 - Bhadarva Sud 5 Vriddhi

In all of the above years, Shvetämbar Jain Murtipujak community was divided in India and performed Samvatsari Pratikraman on two separate days. To resolve this problem, Jain Ächäryas, other learned monks and/or laypeople had about 9 major conferences from 1920 to 1988 (Hindu year 1976 to 2044). In last conference majority of the Jain Shvetämbar Murtipujak Ächäryas agreed to do Samvatsari as follows:

• If Bhädarvä Sud 5 is a Kshaya Tithi then make Bhädarvä Sud 6 as a Kshaya Tithi.

• If Bhädarvä Sud 5 is a Vriddhi Tithi then make Bhädarvä Sud 3 as a Vriddhi Tithi.

The above agreement compromises the differences that existed among the Jain Ächäryas. In case of Bhädarvä Sud 5 as a Kshaya Tithi, making Bhädarvä Sud 6 as a Kshaya Tithi, the original Samvatsari day is not disturbed (Ächärya Shri Ramchandra-suri’s view) but the rule defined in the Gätha is in violation. In case of Bhädarvä Sud 5 as a Vriddhi Tithi, making Bhädarvä Sud 3 as a Vriddhi Tithi, it followed the rule defined in the Gätha as per ancient tradition (Ächärya Shri Sagaranandji’s view) but the original Samvatsari day is delayed by one day.

This year (2005), the Jodhapur Hindu calendar had Bhädarvä Sud 5 as a Vriddhi (double) Tithi. About 80% or more Shvetämbar Murtipujak Jains followed the Jain calendar as per the last agreement as defined above while the remaining Jains did Pratikraman one day earlier (on Wednesday instead of Thursday)

Samvatsari Day in Sthänakaväsi and Teräpanthi Jain sects:
The Sthänakaväsi Jain sect was established in the 14th century and the Teräpanthi sect was separated from Sthänakaväsi sect in the 16th century. Both the sects probably use the same Jain calendar as used by Shvetämbar Murtipujak but with regards to Paryushan and Samvatsari day celebration, they follow the following rules. Hence they print their calendar as follows:

• They decided to do Samvatsari on the 50th day from Ashadha Sud 15 as defined in the Jain Ägam scripture. Hence in normal year (no Vriddhi months of Shrävan or Bhädarvä) they celebrate Samvatsari on Bhädarvä Sud 5 which is one day later than Murtipujak sect and hence start Paryushan one day later.

• If a particular leap year has either Shrävan or Bhädarvä month as a Vriddhi month then Samvatsari is celebrated one month earlier because they decided not to violate the 50 day limit from Ashädh Sud 15 as defined in the scriptures.

• If Bhädarvä Sud 5 is a Vriddhi Tithi then they will celebrate Samvatsari on the first Sud 5 day because it meets 50th day limit. This year – 2005 - they did Samvatsari on the same day with the majority of Murtipujak sect - Bhädarvä Sud 4 to meet the 50th day limit.

Kshamäväni (Forgiveness) Day in Digambar Jain sect:
Digambar Jains celebrate Paryushan / Das Laxan Parva for 10 days starting from Bhadarva Sud 5. They celebrate one virtue on each day. The first day is dedicated to forgiveness (Kshamäväni) and it is the most important day of their religious ceremony.

Hence one can conclude that in the ancient time - Bhadarva Sud 5, the last day for Samvatsari Pratikraman was the most pious day for both Shvetämbar as well as Digambar sects. The Jains of all sects were celebrating as a Kshamäväni (forgiveness) day and was dedicated as a day of Ahimsa (Nonviolence). Later the Shvetämbar Murtipujak sect changed this day after Ächärya Kälak time.

Summary
The various Jain sects (both Digambar and Shvetämbar) publish their own Jain calendar converting the Jodhapur or other equivalent Hindu calendar. They use the above or other equivalent guideline to convert the Hindu calendar and call it Jain calendar of their sect.

At present, the piousness of any Jain Tithi (astrological impact of planetary influence on human affairs) does not exist because all Tithis are calculated using Hindu Lunisolar way of a particular location as opposed to Jain Lunisolar method indicated in the Jain Ägam literature. The place where we live may have a different Moon phase and hence the actual Tithi will be different (error rate could be up to four days or more).

Hence we can safely conclude that the Tithis defined in all these various Jain calendars are meant to create social harmony among Jains of each Jain sect located in the various cities of India and of the world. As per our present Jain calendars there is no particular day or Tithi is more pious than the other Tithi.

Recommendation
Based on the facts above, it would be nice to see all Jains, celebrate Samvatsari / Kshamäväni (Forgiveness) on same day avoiding confusion and projecting unity. This way collectively we can also start the movement to stop slaughtering animals on Samvatsari day and other similar movements for compassion and non-violence.

It seems that Jains in India find it difficult to compromise on this issue. Shvetämbar Murtipujak Jains have tried 9 times over the past 110 years period and have not been able to resolve the problem among themselves, which is not a real problem to begin with (Tithis have no real religious significance in the present Jain calendar which is taken from Hindu calendar of Jodhapur area).

After understanding the history and creation of Jain calendar we should conclude that the calculation of sanctimonious or virtuous or pious Tithis (days) in the current Jain calendars are not correct as per Jain astrology and also there is no way we can determine the exact Samvatsari / Forgiveness day based on the ancient Jain literature which we have saved. To have differences on this issue only reflects rigidity and lack of foresight and wisdom on our part.

Jains the believers of Anekänta can certainly work together on this issue. North American Jains have created an environment conducive to unity among all Jains. The following is the summary of their accomplishments in this area:

• All Jain centers in North America are nonsectarian centers 

• Almost all Jain temples have both Shvetämbar and Digambar Murtis and Sthänaka for Sthänakaväsi / Teräpanthi and other sects.

• Federation of Jaina is a unique organization in the Jain world which has the membership of 67 Jain centers. It has elected its presidents from all sects of Jainism.

• Jain Digest, the quarterly magazine publishes the news from all sects

• JAINA convention is a very unique Jain convention in the world and leaders from all sects are invited and get together on one stage.

• Jaina Education material is non sectarian and properly represents the uniqueness of each sect. 

Now is the proper time for all Jain centers of North America and JAINA to look ahead and eliminate confusions for our youth; come together and celebrate Samvatsari / Kshamäväni (Forgiveness) in unison across North America. We recognize that ideally we should refrain from work and school activities during Paryushan to devote time for self reflection. But this is not practical and does not happen in real life. Better yet, why not be practical and celebrate it on the 1st Saturday of September of every year (we do not have rainy season that begins on Ashädh Sud 15 and we do not have Monks who are searching for suitable place to stay during rainy season). Here are the benefits:

• The first day of the Paryushan will be the last Saturday of August and hence all children, youth, and adults can do various penances, pujä at the temple, listen to discourses, and do Pratikraman in the evening. This will not disturb their school or work schedules.

• The 2nd day will be Sunday – Mahävir Jayanti (Janma Vänchan) and Svapna ceremony can be easily celebrated by all children, youth, and adults.

• The following Saturday (1st Saturday of September) will be the Samvatsari day which is the last day of Paryushan for all Shvetämbar sects and is the Kshamäväni (Forgiveness) day – the 1st day of Paryushan / Das Laxan of all Digambar sects. Hence the entire Jain community can do Pratikraman and Kshamäväni (Forgiveness) Ärädhanä together. Digambars will continue Das Laxan for the next nine days as per their tradition.

• The next day will be a Sunday and it is very convenient for Päranä for all Tapasvis and may be Bhävanä in the evening.

This way we will create a perfect environment for our children, youth and working adults to actively participate in Paryushan and Das Laxan celebration without disturbing their school or work schedules in North America.

The suggested recommendation is my personal views and not of the Jaina or the Jaina Education committee. This was just one recommendation. Collectively we can come to an agreement for any other day and we will provide full support for that day. We appreciate your understanding and cooperation.

Jain Study Center of North Carolina is one of the Jain centers in North America celebrating Paryushan Parva from Saturday to Saturday since 1988. Seventeen years ago after understanding the history of the Jain calendar, all the members decided unanimously to celebrate Paryushan Parva in such a way that the school and work schedules of the children, youth and adults are not disturbed. The society has achieved great results. All children, youth and adults do penance and pujä on the first and last day (Saturday) and Samvatsari Pratikraman on a Saturday for the past 17 years (some adults have continued to do Samvatsari Pratikraman on the traditional day in their residences but bring their children on Saturday for Samvatsari Pratikraman).

With deepest feeling for you I request to forgive me if I have heart your feelings by publishing this article 
Michchhämi Dukkadam 

Pravin K. Shah (Raleigh, NC) 
Chairperson – Jaina Education Committee 
Director of Jaina 
September 18, 2005 

References 
Jain Ägam – Samaväyänga Sutra 
Jain Ägam – Nishitha Sutra 
Jain Ägam – Chandra Prajnapti 
Jain Ägam – Surya Prajnapti 
Ägam Commentary - Nishitha Bhäsya Sutra 
Ägam Commentary - Nishitha Bhäsya Churni 
Ägam Commentary - Kalpa Sutra Tikä 
Sammelana-ni Bhitarma by Ächärya Kirtiyasha_vijayji M.S. 
Deshana Samgra by Ächärya Anand Sagar_surishvarji M. S. 
Paryushana Ek Vivechan by Dr. Sagarmal Jain 
Articles and several interview notes with Late Pundit Shri Mafatlal Jhaveri 
Various articles and notes on Munisammelans

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Author : Mr. Pravin K. Shah (Raleigh, NC)
Chairperson – Jaina Education Committee & Director of Jaina, USA
E-Mail : pravincshah2k@yahoo.com
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Mail to : Ahimsa Foundation
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