- There is no glory in birth or death, there is glory in deeds

- Raat ai hai to kya, is rat ka tu gam na kar, kal naya suraj ugega, ankh apni nam kar.

- Time waits for no one, death shames no one, and karma shows no mercy. Death is a stage in the soul's journey on the chain of karma and after that stage comes one's rebirth.

In our festivity-loving country, festivals and festivals are celebrated in various ways, but sometimes there is a big gap between the purpose of the festival and its celebration. Until today Parvadhiraj Paryushan was known as the great festival of life purification which was considered as the festival of renunciation and penance. It is considered a festival of giving up indulgence, luxury, ego and attachment, but if we go inside and think about it, the glory of this festival is really different.

When we look at human life, there are three main things in it. (1) Birth of a human being, (2) Karma done during life and (3) its final state i.e. death. Time of birth is not in human hands. Similarly, the time of a person's death remains immeasurable. Is this really how we know our death? Mahatma Gandhi spoke of a hundred years of life and he died in the 78th year. Thus, death is an inevitable event that happens in everyone's life, but we don't have any fixed date or date for it.

In this context, the incident of Nirvana time of Lord Mahavir should be considered. Due to the sign of Nirvana given by Lord Mahavir Swami, who is 72 years old, the common people became worried. Devraj Indra also found the thought of his absence unsettling, so he asked Lord Mahavira to extend the hour of Nirvana:

'Your conception, birth, initiation and enlightenment took place in Hastotara Nakshatra. Right now, if Bhasmagraha Sankranta occurs in the constellation of your nirvana, then you who are omniscient and omnipotent, extend the hour of nirvana a little?'

Lord of Gods Indra had a wish that Nirvana would be seen once it had arrived. Ani's mistake should be like living a hundred years.

Lord Mahavir said, 'Indraraj! My fleshly lust is calling you like this today. Despite being close to me, you forgot that life can never be extended. That has never happened and never will happen.' In this way he showed that even a moment of Nirvana cannot be extended by himself.

In the Agama of Jainism called 'Sutrakritang Sutra', it is clearly stated in the tenth gatha of the seventh chapter, 'Some persons die in pregnancy, some in infancy and some in the Panchasikh Kumara stage. Many go into youth, middle age and old age. Everyone has to die at the end of life.'

Then the question arises whether our birth is not in our hands and similarly the moment of our death is also not in our knowledge. Then what is the purpose of Parvadhiraj Paryushan? At the time of Paryushan, we listened to many motivational religious stories, performed an incomparable Jinvani page, performed upashraya and other rituals and manifested religious faith, but the question we should ask is why all this? What is the aim or purpose of this? And where is the answer to this?

Just think that Lord Mahavir Swami said to King Srenik in Rajagrihi city, 'Earlier, a king named Gajsingh had performed good worship and attained liberation by attaining the position of Tirthankar in the East Mahavideh region.' What is the meaning of this? To worship in this birth and to attain liberation in previous births.

Therefore, the essence of worshiping Parvadhiraj Paryushan should be the ideology of Rebirth beyond birth and death. How do we approach the goal of that rebirth? The ideology we have is the ideology of karma. Everyone said that one should enjoy the fruits according to karma, but Jainism goes a step further than the special deep consideration of karma and says that it is because of this karma that the life takes birth, death and rebirth in the world.

So on the other hand what causes the situation in life? The reason is the person himself, his karma, not some invisible power. It is karma that hinders the manifestation of the infinite qualities of the soul in the pure form of the soul.

At twenty-four, Tirthankar Lord Mahavir is sitting in full council and Magadharaj Srenik asked, 'What is the daily routine of householders during the days of Paryushan?'

"Compassion should be overflowing and friendship should be blowing fountains. Donating to the sad, afflicted and needy. Helping, comforting, condescending to an adversary. To engage the mind in religious activities, to keep the mind pure, to be composed in acts of charity.'

Here it is not about death, but the goal of rebirth beyond death is seen and that is why we should consider the karmic results of the events of our life. In 'Sri Uttaradhyayanasutra' the final sermon of Prabhu Mahavira is found and in its thirteenth chapter twenty-third gatha says, 'His (the deceased's) grief cannot be shared by caste members, friends, sons or relatives. He alone experiences suffering, because the doer alone has to suffer the result of karma.'

And this very event in the life of Lord Mahavira is seen as the reason for the event that happened in his eighteen previous years. In the 18th Bhava, King Triprishtha Vasudeva poured a hot baby into his ear when the condition of the bedkeeper was violated as Triprishtha Vasudeva. The effect of that karma falls in Lord Mahavira's Satyavisama Bhava, in which the incident of a wooden clod in his ear takes place.

Jainaagam 'Sutkritang' has explained this in a very funny simile. It has been said, 'Just as fire instantly burns dry sticks, similarly a self-disciplined person should burn the wood of karma.' (Chapter 4)

Time waits for no one,

Death shames no one,

And karma shows no mercy.

Death is a stage in the soul's journey on the chain of karma and after that stage comes one's rebirth. How a person is reborn depends on his birth. The fruit of karma is received in the manner and with the price of the karma. If we have done an excellent kind of karma, its rituals remain in our mind. Those rituals also affect our future life. Hence Pujyashree Mota says, 'Your rebirth is in your hands.'

If you live with a mortal body, with decayed senses and a fickle mind, how will you attain rebirth? While this reincarnation is the pursuit of immortal consciousness. The typical meaning of Paryushanparva is 'dwelling near the soul'. To win the soul, it becomes necessary to know the soul. Solitude and peace are needed to see that Self. Retirement from external activity is required.

What does it mean to be close to the soul? From eternity the soul has lived in illusion and falsehood or in ignorance and ignorance. Forgetting his self-consciousness, he has taken Vibhava as his own form. As a result, man is constantly mired in pain, suffering, confusion and conflict. Rushing blindly towards the mirage of material lust.

Paryushan Parva is rare and special because it is a festival of transformation. Some festivals come, we celebrate them and when the celebration is over, it ends. While Paryushan Parva is the Diwali festival of the soul, there is a trail of nine years. This is the process of moving from ignorance to knowledge, from attachment to nature, from revenge to friendship, from pain to love, and from external apparitions to inner trance. It is a journey to the conscious flame nourished by the higher values ​​of the soul.

So all our actions and sadhana become self oriented. This is the process of making the Jiva Shiva, rejuvenating the Self into Siddha through non-violence, restraint and austerity. This is the journey from victory to forgiveness. Aiming at the goal of Parvadhiraj Paryushan, one should head towards the beacon of rebirth.

What a glorious life we ​​have. About how precious it is, 'Kartikeyanunpreksha' says, 'Austerity takes place only in Manushyabhava, all Mahavratas are done only in Manushangati, meditation is done in Manushangati and Moksha is attained only in Manushagati.' Hence our Agamashastras have said, 'Just as the night that has passed does not return, it is difficult to regain human life.'

Paryushan is an opportunity to give thanks to human life. In this way, let's remember the rebirth with karma by going beyond birth and death and keep illuminating the present life by keeping an eye on the beacon of that rebirth.