Religion & Society:
[ Reprinted from the Jain Study Circular of July 1980.
This is an English adaptation of a lecture delivered by Shri Babu Lal
Jain Vakil at the time of a ceremonial worship in a Jain temple at
Mungaoli.
In view of the article, 'Jain Worship: A Critical View' by Dr.
Jagdishchandra Jain published in this issue, our readers will find
the questions raised in this article interesting and
thought-provoking. - D. C. J.]
Today I wish to pose a simple question before you. All of us should give some thought to it and try to find its solution. These days, in India, religious celebrations and rituals are becoming increasingly popular to the extent that it is impossible to get a good night's sleep due to the loudspeakers, and it is difficult to do one's job during the day. Wherever we go, to any town, village or city, we find religious celebrations of one group or the other. On the one hand, people are indulging in various religious rituals, and, on the other hand, the same people are turning away from the true spirit of religion. On the whole, the moral character of individuals and society is declining. A person who worships, studies religious books, and preaches in the temple may be indulging in some unethical practices at home, in business, and in his dealings with friends and neighbors. In the temple and in religious gatherings, many people behave like actors in a drama. Their true character is, in many instances, very different from what they project and preach. Thus there is little correlation between religious activities and moral character of society. Are we following the true spirit of religion? Is the practice of religion accomplished just by going to the temple, worship, chanting and meditation? These are important questions.
Just as there are two sides of a coin, there are two aspects to any activity or event. All religious practices have two aspects, a physical aspect and a spiritual aspect. For example, we worship Bhagwaan Parshvanath, the twenty-third TEERTHANKAR. We remember the story of his life. He was born a prince, he was Queen Vamadevi's son. We celebrate his conception (GARBHAKALYAANAK), birth (JANMAKALYAANAK), renunciation (TAPAKALYAANAK), attainment of omniscience (KEVALAJNAANAKALYAANAK), and salvation (MOKSHAKALYAANAK). This is the physical aspect. This is only the vehicle that can lead us to the more important spiritual aspect &endash; the virtues of Bhagwaan Parshvanath that we should inculcate. According to legend, heavenly beings shower precious stones on the occasion of TEERTHANKARs' conception and they carry the TEERTHANKARs in palanquins on the occasion of their renunciation. Can recounting these events make life better on earth at the present time? The answer to this question is, at best, a qualified 'yes'. The physical aspect can be helpful only if we use it as a means to appreciate and adopt the spiritual aspect.
At this point, a few examples are in order. Suppose a person wishes to do farming. He buys a farm, the bullocks, ploughs and seeds. Now if he does not till the land and sow the seeds, no crop will grow and his goal of farming will not be accomplished. In fact, land, bullocks, ploughs and seeds are only the means of farming. Suppose a person establishes a cloth shop and imports cloth. But if he does not open the shop, he will go broke in no time. Again, establishing a shop and importing cloth are only the means of doing business. In fact, farming and doing business is a lot more than the means. Similarly, temple, praying, worship and pilgrimage are only the means to understand and adopt the spiritual aspect of religion. If we limit ourselves to the physical aspect of religion and disregard the spiritual aspect, we will not accomplish our goal of practicing religion. We may even obtain some painful karma in the process. In TATTVAARTH SUTRA, Acharya Umaswati writes:
KAAYAVAANGAMANH KARMAYOGAH |6-1| SA AASHRAVAH |6-2|
This essentially means that yoga, the combined activity of body, speech and mind, causes the influx of karma particles. Our temple visits, prayers, worships and celebrations involve activities of body, speech and mind. Hence these cause influx of karma particles. This implies that, depending upon our thoughts and emotions during our involvement in these religious activities, we accumulate some meritorious and demeritorious karma. At times, it is observed that individuals participate in some religious rites and charities to satisfy their ego, with a desire of fame, or with a passion for future gains. Consequently, they obtain painful karma. Hence to derive a real benefit from religious rites and celebrations, we have to foster the spiritual aspect of religion.
From the above discussion, it is evident that the reason for the decline of the moral character of society in spite of the increasing popularity of religious observances and rituals lies in the fact that for the most part, people do not go beyond the physical aspect of religion. Further, there is a real danger in limiting ourselves to the physical aspect &endash; the rituals. All religious celebrations entail some expenditure. Thus individuals who spend large sums of money in rituals are deemed more religious. Many of these same people adopt unfair or unethical means in their jobs, businesses and professions. This amounts to promoting 'sin' to be religious. Evidently, such ideas and practices amount to the pursuit of material wealth and social status. Thus they can not be part of religion.
We should realize that religious observances performed without conforming to the fundamental precepts of religion are of little consequence. In many instances, such rituals lead to the moral decay of individuals and society. Indulging in worship, chanting, meditation, fasting, discourses and discussions can be meaningful only if we learn to lead a life free from anger, false pride, intrigue and greed, and inculcate the virtues of nonviolence, truth, non-stealing, purity of body and mind, and non-possessiveness.