Vir Samvat 2538-2539-2540, Vikram Samvat 2068-2069-2070, (2012/2013/2014) JAIN CALENDAR Version 2
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The dates have been generated using the Shree Digamber Jain Swadhyay Mandir Trust, Songadh, Gujarat calendar and Shree Todarmal Smark Bhavan Jaipur calendar.
When aathum/chuwdas days repeat on consecutive days, the Gujarati-speaking tradition appears to regard the 1st day as the correct day, while the Hindi-speaking tradition appears to take the 2nd day. The information in the calendar lets you to choose the day according to your tradition
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Click on the Days highlighted and a message will pop up telling you what is special about that day!
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Colour Key:-
Aathum Chuwdas Special Day Aathum or Chuwdas & Special Day
October 2012
Sun Mon Tue Wed Thu Fri Sat
 12 3 4 5 6
7 89 10 11 12 13
1415 16 17 18 19 20
21 2223 24 25 26 27
2829 30 31    
       
November 2012
Sun Mon Tue Wed Thu Fri Sat
    1 2 3
4 5 6 78 9 10
11 12131415 16 17
18 19 2021 22 23 24
25 26 272829 30  
       
December 2012
Sun Mon Tue Wed Thu Fri Sat
      1
2 3 4 567 8
9 10 11 1213 14 15
16 17 18 19 2021 22
23 24 25 26 2728 29
30 31      
January 2013
Sun Mon Tue Wed Thu Fri Sat
  1 2 3 4 5
6 7 8 9 1011 12
13 14 15 16 17 18 19
20 21 22 23 24 2526
27 28 29 30 31   
       
February 2013
Sun Mon Tue Wed Thu Fri Sat
     1 2
34 5 6 7 8 9
10 11 12 13 1415 16
17 181920 21 22 23
2425 26 27 28   
       
March 2013
Sun Mon Tue Wed Thu Fri Sat
     1 2
3 4 56 7 8 9
1011 12 13 14 15 16
17 18 19 2021 22 23
24 25 262728 29 30
31       
April 2013
Sun Mon Tue Wed Thu Fri Sat
 1 2 34 56
7 8 910 11 12 13
14 1516 17 1819 20
21 22 232425 26 27
28 29 30    
       
May 2013
Sun Mon Tue Wed Thu Fri Sat
   1 23 4
5 6 7 89 10 11
12 1314 15 16 17 18
19 2021 22 23 2425
26 2728 29 30 31  
       
June 2013
Sun Mon Tue Wed Thu Fri Sat
      1
2 3 4 5 6 78
9 10 11 12 1314 15
16 171819 20 21 22
23 24 25 26 27 28 29
30      
July 2013
Sun Mon Tue Wed Thu Fri Sat
 1 2 3 4 5 6
78 9 10 11 12 13
14 151617 18 19 20
21222324 25 26 27
28 29 3031    
       
August 2013
Sun Mon Tue Wed Thu Fri Sat
    1 2 3
4 56 7 8 9 10
11 12 13 1415 16 17
18 19 20212223 24
25 26 27 2829 30 31
       
September 2013
Sun Mon Tue Wed Thu Fri Sat
       
1 2 3 45 6 7
8 91011121314
15161718192021
22 23 24 25 26 2728
29 30      
October 2013
Sun Mon Tue Wed Thu Fri Sat
  1 2 34 5
6 7 8 9 10 11 12
13 14 15 16 1718 19
20 21 22 23 24 25 26
2728 29 30 31   
       
November 2013
Sun Mon Tue Wed Thu Fri Sat
     1 2
345 6 7 8 9
1011 12 13 14 15 16
1718 19 20 21 22 23
24 252627 28 29 30
       
December 2013
Sun Mon Tue Wed Thu Fri Sat
       
123 4 5 6 7
8 910 11 12 13 14
15 1617 18 19 20 21
22 23 24 2526 27 28
29 30 31    
January 2014
Sun Mon Tue Wed Thu Fri Sat
   1 2 3 4
5 6 7 89 10 11
12 13 1415 16 17 18
19 20 21 22 23 2425
26 27 28 2930 31  
       
February 2014
Sun Mon Tue Wed Thu Fri Sat
      1
2 3 45 6 78
9 10 11 12 1314 15
16 17 18 19 20 21 22
2324 25 26 27 28 
       
Colour Key:-
Aathum Chuwdas Special Day Aathum or Chuwdas & Special Day
Notes:
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From the Book: VEGETARIAN-FOOD AND JAIN-CONDUCT

MINIMISE SUFFERING EVEN AMONGST ONE-SENSED BEINGS

 The basic foundation of the science of Jain food is non-violence. First of all we should take only such food which is fully non-injurious. If living is not possible by taking fully non-injurious food or we may not be able to adopt it, then we should take such food which involves least possible injury. The question of killing five-sensed beings for food does not arise at all; we should avoid even injury to all mobile-beings also. It is necessary to avoid destruction of even one-sensed beings as far as possible. Jain-food-conduct has been determined keeping all these things in view.

First of all the use of cereals like wheat, rice etc., pulses like gram etc. and oil-seeds etc. has been advised, because these are fully non-injurious food. Amongst the one-sensed beings, particularly bodies of Jivas having vegetative-body only are being used in food. Cereals, oil-seeds and pulses are produced only when their plants get dried of their own after their age ends. If green plants are cut, then the cereals too will not be produced in right state. Their drying in the standing form in the fields is necessary. Therefore, cereals, pulses and oil-seeds are fully non-injurious food.

Although wheat etc. are fully inanimate even then they grow on being sown, but rice is better than these; because if the husk is removed it will not grow even after sowing also. This is the reason it is used in the worship of God also. Non-germinated cereals, rice, pulses and oil-seeds, devoid of ants and worms, is the best vegetarian-food. These include dry-fruits also. After these, in sequence, the fruits which become ripe on the branches of trees or those fallen from trees of their own after becoming ripe, are to be considered, because in taking them also as food no anguish is caused to any creatures or insects.

Here one question is possible and it is that fruits are as harmless as are wheat etc. why then their order comes after cereals ?

The reason is that ripen fruits are wet being juicy. Therefore, there remains the possibility of fast germination of mobile-beings in them. This is the reason why these are not accepted as harmless as are cereals. After these, in sequence, vegetables are considered, because vegetables are definitely in green form only. These are plucked from trees and plants in living (sa-chet) state only and by plucking these that tree or plant is definitely anguished.

The roots of trees or plants which are known as tuber-roots (vegetables grown underground) are totally forbidden as uneatables, because the up-rooting of the roots definitely results in the destruction of plants and trees. Vegetables growing underground are the depository of countless very small creatures. Due to this reason also these are uneatables.

In Jain-conduct, uneatables are stated to be of five kinds :-
  1. Articles involving injury or death of mobile-beings
  2. Articles involving death or injury to many creatures
  3. Intoxicants
  4. Articles not worthy of use and
  5. Deprecables.
Those articles which involve destruction of mobile-beings, such meat, etc. are uneatables of the first kind. Articles which involve destruction of many one-sensed beings, such tuber-rooted vegetables are uneatables of the second kind. Those articles which intoxicate the users such wine, etc. are uneatables of the third kind. Articles whose use is censurable in society and which are unworthy of use by good people, for example, saliva, stool, urine, etc. are uneatables of the fourth type. Articles causing harm to the health are uneatables of the fifth category, for example, sugar, etc., sweet articles for people suffering from the diabetes.

The reality of Jain-food becomes very clear by the above categorisation of uneatables and this too becomes well known that the basis of Jain-food is non-injury.

Here a possible question to be raised is about the relationship between deprecable uneatables and injury - non-injury, because in the case of a sugar patient, such sweet articles too are uneatables in which not the least injury is involved.

The answer is that the use of such articles which are harmful for health is not possible in the absence of intense passion. It is very well known to all that in Jain scriptures passionate disposition is termed as dispositional injury. Therefore, in the uneatables of the depreciable type physical injury may not even be involved, but assuredly dispositional injury is there. From one angle it involves even physical injury because though it may not involve destruction of material vitalities of other creature, but being harmful to health, ones own material vitalities are invariably destroyed. Causing of agony too is partial destruction.

To see more of this book click: Vegetarian Food and Jain Conduct.

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