What is Daslakshan Parv?
The Jain tradition defines dharma in very direct terms. Whatever lifts living beings out of the suffering of the world and establishes them in the highest happiness, the happiness of vitragata, is dharma. Dharma in itself is one, it does not have ten separate forms. But a single undivided principle is difficult to grasp and difficult to practise, so the acharyas presented it in ten parts. These parts are known as lakshan.
The scriptures describe ten remedies for removing the karmic impurity that causes suffering to the soul, and in scriptural language these are called Daslakshan dharma. The ten day festival is built entirely around the contemplation of these ten.
How did Daslakshan Parv get its name?
The ten aspects of dharma observed during this festival are called lakshan. Because there are ten of them, the festival came to be known as Daslakshan Parv. It is also called Paryushan Parv.
The scriptures explain its standing through a series of comparisons. As the kalpavriksh is foremost among trees, gold among metals, chintamani among gems, the tirthankar among the aapts, the chakravarti among men, the kamdhenu among cows and Indra among the devas, so Daslakshan Parv is foremost among all festivals.
One further comparison explains the purpose of the festival in the simplest possible way. Just as a house is cleaned and repainted before Diwali, the soul is made bright through this parv. The only difference is that the cleaning here is not external but internal.
When is Daslakshan Parv observed and for how many days?
The festival comes three times in a year, in the months of Magh, Chaitra and Bhadrapad. On each occasion it runs from the panchami of shukla paksha to chaturdashi, a period of ten days. Among the three, the Bhadrapad festival is regarded as the most important and is observed on the widest scale.
Each day of the parv is devoted to the contemplation of one dharma. This arrangement is deliberate. An attempt to take up ten qualities at once usually fails, whereas reflecting on a single quality for a full day gives that bhav a chance to settle in the mind.
Why is the word 'Uttam' attached to each Daslakshan dharma?
The word Uttam is placed before every one of the ten lakshans, and it is not merely a term of respect. It is a condition.
It means that these ten dharmas are to be practised with samyak darshan, holding to their original form rather than to their outward appearance. Forgiveness, austerity or renunciation undertaken for the sake of fame, reputation or worship does not come under the category of uttam. The outer action may look identical in both cases, but the difference in intent is what separates the ordinary from the uttam.
The scriptures also state plainly that only munirajs are able to observe these ten dharmas in their complete form. A householder can follow it only in part. This limitation, however, should not be treated as an exemption. These ten dharmas have been prescribed for sadhus, yet shravaks are also expected to practise them to the extent of their own capacity.
What are the ten dharmas of Daslakshan Parv?
1. Uttam Kshama, forgiveness. The absence of anger is the dharma of forgiveness. One who does not become angry even when there is sufficient cause for anger possesses kshama dharma. Forgiveness is the natural attribute of the soul and a great quality. A person who answers anger with anger harms himself more than he harms the other. This is the reason it has been said, kshama veerasya bhushanam. It is also worth noting that once forgiveness takes hold within a person, the dharmas of mardav, arjav and shauch begin to appear on their own.
2. Uttam Mardav, humility. Softness of disposition is mardav dharma, which in other words means the absence of pride. Not taking pride in knowledge, worship, family, appearance, caste, riddhi, austerity or strength is mardav. The scriptures observe that in a proud person, compassion has no root at all.
3. Uttam Arjav, straightforwardness. Simplicity of mind, speech and body is arjav dharma. Abandoning crooked intent and conducting oneself with a straight heart is uttam arjav. A person who practises deceit upon others is in reality deceiving himself, and he damages his own interest more than that of anyone else.
4. Uttam Shauch, freedom from greed. The renunciation of greed is shauch dharma. Greed has been called the father of sin, since it is the root from which all other sins grow. Under the influence of greed a man commits one wrong act after another and continues his own decline.
5. Uttam Satya, truth. Stating a matter exactly as it was seen or heard is truth. Speaking the truth and abandoning false speech is satya dharma. But truth must also be pleasant and beneficial. A truth that places the life of an innocent being in danger should not be spoken. There is also a practical reason for avoiding falsehood, since a single lie has to be concealed by many more.
6. Uttam Sanyam, restraint. Observing vrat and samiti, giving up the inauspicious activity of mind, speech and body, and keeping the senses under control is uttam sanyam. It is of two kinds. Prani sanyam, the intent to protect all living beings, and indriya sanyam, the control of the five senses and the mind.
7. Uttam Tap, austerity. Iccha nirodhah tapah, the restraint of desire is austerity. Twelve types of tap have been described. Whatever vrat or upvas is undertaken should be free of restlessness of any kind. The purpose of an upvas or ekasan is to reduce craving for food and to spend that time in dharma dhyan. If this purpose is not served, the vrat retains its form but loses its significance.
8. Uttam Tyag, renunciation. Offering the four kinds of daan to tyagis and sadhus, and abandoning vishay and kashay, is uttam tyag. Giving up one's own resources for the welfare of others falls within the same category. The renunciation of both antarang and bahirang parigrah is uttam tyag.
9. Uttam Akinchanya, non possession. Na kinchan yasya sah akinchanah, the one who possesses nothing is akinchan. Renouncing all parigrah, remaining free of greed, and holding no attachment towards any object of the world apart from the soul's own qualities is akinchanya dharma.
10. Uttam Brahmacharya, chastity. Brahmani atmani charateeti brahmacharyah, to be absorbed in the self is brahmacharya. The outward renunciation of sensual indulgence is included in uttam brahmacharya, but the sense of touch is not the only one that carries desire, the other senses do as well. Viewing obscene images with the eyes, listening to arousing songs with the ears, or taking in the fragrance of strong perfume through the nose draws the senses in the same direction. The effort should be that the mind does not run behind the objects of the senses.
What should we carry forward after Daslakshan Parv?
The ten days of the festival are comparatively easy. The atmosphere supports us, attendance at the mandir is maintained, pravachans are heard and the vrats are completed. The difficulty begins after chaturdashi, when these same intentions are tested in the middle of ordinary routine.
The value of this parv is not measured by the number of fasts kept. It is measured by how many times in the coming year anger rose and turned back, how many times pride was allowed to settle, and how many times the hand stopped when greed presented an opportunity.
By following the Daslakshan dharma a person is able to bring about his own atma kalyan. The festival returns every year without fail. The only question worth asking is whether we will be the same people when it comes back, or slightly different ones.