Sejal (15 years): Daddy, here is an item entitled 'Salient Facts: Papal Indulgences', published in the New York Times of March 14, 1999. It states, "(Papal indulgences) were meant as a way for Catholics to reduce their debt to God, which people build up through sin (and which they otherwise must work off through penance or, later, in Purgatory). To earn these indulgences, worshipers had to perform special prayers, make pilgrimages or undertake acts of personal sacrifice.

"During the Renaissance, the Catholic Church started actually selling indulgences, for cash, to wealthy patrons. That move didn't go over very well with critics like Martin Luther, who called them frauds of the faithful. . . .

"Selling them was forbidden in 1563, but indulgences themselves &endash; though increasingly marginalized &endash; were never officially disallowed. In celebration of the year 2000, which has been declared as a holy year, the Vatican has chosen to promote them once again. . . .

"And in a move that will make this arcane tradition more appealing, the requirements have been updated &endash; even 'abstaining for at least one whole day from unnecessary consumption (e.g. from smoking or alcohol)' is said to lessen your stay in Purgatory if you donate your drink money to charity. . . .

"Religious folk of every stripe are trying to make devotion more relevant to everyday life, and the Catholic Church is no exception. In this case, however, some people think the project might be going a bit too far. 'Offering indulgences for giving up smoking,' says the Rev. Richard McBrien of the University of Notre Dame, 'is like offering indulgences for not drinking poison.'"

Heeral (12 years): I am happy that we do not have such things in Jainism. We do not believe in God as the Creator of the universe. We do not owe any debt to God. We believe in the theory of karma. So the question of remaining in Purgatory does not arise. Isn't our religion beautiful?

Father: Not so fast, Heeral. The question is not about God, sin or Purgatory. The important question is of the spirit of religion, which is sometimes violated to make religion appealing and attractive. Should a religion be made a religion of convenience? Should a religion be made a religion for rich and influential individuals? What do you think, Sejal?

Sejal : We see that in our temples, during worship and celebrations, considerable attention is paid to individuals who donate money and materials. At times, our temples are judged on the basis of material displays rather than simplicity, which would reflect the ideal of VEETARAAG. Decorative miniature umbrellas (CHHATRA) made of gold and silver are offered to the deities with the desire for material gain. Considerable time and other resources are spent during religious celebrations collecting funds. These practices are akin to 'selling indulgences.' Other religious systems may be able to justify their practices on the basis of their faith in God who can be propitiated by worship, prayers and offerings. We Jains cannot justify such practices. We Jains believe in VEETARAAG. Why do we indulge in such practices in this modern scientific age?

Mother: Sejal, you have made some keen observations. Evidently, to take Jainism into the new millennium, we should look inwards, follow the teachings of our scriptures and reform our customs and practices. What do you think, Heeral?

Heeral: I have often wondered about the things that Sejal has pointed out. But don't we have to practice our religion, observe fasts, give donations, participate in prayers and worship to shed our karma?

Father: Heeral, you are right. However, we should not make Jainism a religion of convenience. Good karma can not be bought with money or materials. Bad or good karma can not be shed through ritualistic activities. According to the Jain theory of karma, prayers, worship, fasts, charity and other religious practices must lead to pure thoughts in order to be meaningful. If they are done to satisfy one's ego and pride, or with a desire for recognition and praise, they do not lead to spiritual uplift. Jainism deprecates such practices. Offering a decorative miniature umbrella or donating money with a desire to shed karma or to obtain good karma is like buying indulgences. Such practices reduce our religion to a religion of convenience.

Sejal : Daddy, it seems that followers of other religions too would say that their religions do not condone such undesirable practices.

Father: We need not have any argument with others on such points. They are at liberty to see and practice their religions as they wish.

Heeral: Daddy, it seems easy to give some money to charity, observe fasts and say prayers. But having pure thoughts and feelings, avoiding passions such as pride and ego is hard. So it appears that JaInism is difficult to practice.

Mother: Sejal, would you like to comment on this observation?

Sejal: As I understand, Jainism teaches us to adopt rational perception, rational knowledge and rational conduct. Rational perception implies that we accept reality. We do not blindly accept even what is written in our scriptures. We study our scriptures and listen to individuals who present scriptural knowledge. However, we accept what seems to be true and desirable according to our own observation and experience. This is the process of acquiring rational knowledge. Further, conducting one's self according to one's rational perception and knowledge is rational conduct. I do not see that making such an approach towards life is hard.

Father: Heeral, what do you think?

Heeral: Daddy, I am the youngest in the family and so I have needed your help and the help of mommy and Sejal to pick and choose things that are good and to avoid things are not good. Accordingly, I enjoy being a vegetarian. I trust you because your love is instinctive and unconditional. It is without any desire for return. I do appreciate other people and friends. They do help me shape my life but I understand that they do not have the same kind of selfless interest in my well-being as you have. This is my experience and I accept it as a reality of life. I have also gained some knowledge of Jainism from you. As I am growing up, I am learning to tell right from wrong on my own. I will develop rational perception. Thus, because of your love and trust, I do not find it hard to be a Jain.

Mother: Heeral and Sejal, you have keen insight and you make us proud. I would like to add that we have to be rational in our daily lives as well. Just as we study the Jain scriptures and listen to religious discourses, and then accept what conforms to our observations, experiences and common sense, similarly, we should accept ideas, customs and traditions prevalent in society only after careful scrutiny.

Heeral: Which ideas, customs and traditions?

Mother: One thing that comes to mind is the pursuit of materialism. We Jains are expected to adopt the virtue of non-possessiveness. People measure success by the amount of money and materials accumulated by an individual and family. Some individuals amass large amounts of wealth without considering the impact of their actions on the rest of the society and on the environment. As long as they give some of their earnings to charity, it is implied that they are following the teaching of non-possessiveness (APARIGRAH). This blind pursuit of materialism. is part of the religion of convenience. Such ideas are common in other segments of society as well. We Jains indulge in such practices because some people in the rest of the society are doing it. For the most part, we have accepted these ideas without thinking. Instead, we are expected to minimize greed, selfishness and possessiveness. We Jains believe in a comprehensive view of nonviolence. As part of our practice of nonviolence, we are expected to always speak the truth, be straightforward, maintain purity of body and mind, and minimize greed and possessiveness. It is a common experience that greed and possessiveness lead an individual to intrigue and untruth. Such an individual also circumvents the laws of the land. These are forms of violence. All know the commandment 'THOU SHALT NOT KILL', but out of greed and selfishness, people and states promote consumerism and invent clever schemes involving intrigue and partial truths to further their goals. The manufacture and sale of guns and other means of destruction go on. Hurting and killing, conflicts and wars continue. People present ingenious justifications for their acts involving violence. We Jains are expected to stay away from such violence, work with a desire to fulfill our role in society and make a contribution for the well-being of all. Such an approach will be beneficial to the rest of humanity and to our environment.

Heeral: Mommy and daddy, this seems to be exacting. When others wear designer clothes, live in large houses, and drive expensive cars, how can we feel happy without these luxuries? It is hard to practice such a religion.

Sejal: Again, do we want a religion of convenience or a religion of rationalism?

Heeral: Now I understand that even though it may be hard, we should follow the basic teachings of our religion. We have to be rational.

Sejal: Heeral, apart from materials like clothes, houses and cars, there are many other aspects of life that call for rational thinking. You are too young and have limited experience. But let me tell you. We accept and adopt many ideas, customs and practices that are considered to be norms of the society without questioning their values, appropriateness and desirability. In many instances, people accept and adopt ideas and practices that are prevalent in society, and then try to rationalize them on the basis of their religious beliefs. Shouldn't we adopt a rational approach before accepting any idea, custom or practice?

Heeral: Which ideas, customs and practices?

Sejal: Let me give you an example. These days, many Jain youngsters say, "How can anybody marry someone without falling in love with that person?"

Heeral: That is right. My friends say that they can not imagine marrying someone without falling in love with that person. What is wrong with that?

Sejal: Heeral, there is nothing wrong with true love. But this is only one side of the equation. Let me present the other side. Dr. S. Radhakrishnan, the eminent philosopher and one of the greatest minds of modern times, writes,(2) "Deep love is sometimes confused with explosive passion. . . . When we are under the power of passion, we are not ourselves." This implies that we have to be very careful and rational in choosing our partner.
Dr. Radhakrishnan continues,(3) "Love is not the starting point of marriage relationship, but an achievement to be won by effort and endurance. Failures in married life are more common among those who start with a false ideal, determined by the excitement of early love and rapturous happiness. When the novelty of marriage wears off, the excitement of fresh experiences and romantic dreams is followed by the dullness of routine life; the romantic lover is lost in the habitual husband, and the wild exuberance settles down to domestic contentment. Marriage is not an everlasting round of roses and dreams; it is a preparation for a quiet happiness. . . . After a few years, the early rapture and wild excitement are replaced by trusting companionship, shared work and interests, tolerance and understanding. Happiness in marriage requires a generous self-abandonment, endless tolerance and gentleness, politeness of heart." We should critically examine all these ideas and facts in the light of our belief in the doctrine of multiplicity of viewpoints. We should not blindly follow what others do.

Heeral: Do we need others' help in choosing our partner?

Sejal: About the choice of partners, Dr. Radhakrishnan writes,(4) " . . . marriage is intended to be an adjustment of psychological, racial and human factors. But these are all external data, which are very important, and on their basis we are called upon to develop responsible and mature love, which is the destiny of the individual and the true aim of marriage. We do not marry the woman we love, but we love the woman we marry. Marriage is not a matter of nice calculation. We cannot foresee how the bride and the bridegroom will each develop and also both together."

Heeral: In light of these observations, I would certainly need the help and advice of my family in this matter.

Sejal: This is exactly what Dr. Radhakrishnan has observed. He writes,(5) "It is obvious that since the end of marriage is the enhancement of personality, through the development of mutual relationship based on sex attraction and affection for children, the qualities necessary for making it a success can be judged better by those who are detached, and whose emotions are not already engaged."

Heeral: Does it mean that those who are getting married should not have any say in the matter?

Father: Heeral and Sejal, remember the Jain concept of relativism (SYAADAVAAD). The right way is a compromise of the two extremes. We parents can only help and advise, but ultimately, when you grow up, your life is going to be your responsibility.

Heeral: I knew that teachings of Jainism are meant for the spiritual advancement of self, but I could have never imagined that the principles of Jainism such as rationalism can be adopted to enrich other aspects of life as well. This feature of Jainism may seem to be difficult to follow under the present circumstances, but it can certainly help us avoid future problems such as failed marriages and divorces, which bring about considerable pain, suffering and violence.

Sejal: The above observations made by Dr. Radhakrishnan certainly provide the key to a happy and successful marriage. Life is not always a bed of roses. Success and failure, hope and despair, happiness and unhappiness are part of our worldly existence. So, instead of blaming our spouse, family or environment, we should take them in stride. We are all human and are apt to make mistakes. So we should try to tolerate each other's shortcomings and maintain equanimity. This is the key to success in marriage, in family matters, and in our dealings with all segments of society. Moreover, rather than making an effort to change others, we should do our part without any selfish motives. This is the way to bring happiness in life and to spread amity in society. This is our concept of nonviolence.

Mother: Sejal, you are so right. You have grasped the real spirit of Jainism.

Heeral: What are some other aspects of life in which the Jain teaching of rationalism should be applied?

Father: We have to think rationally in each and every aspect of life. Rationalism is the main focus of Jainism. In general, religion is considered to entail faith in supernatural entities and phenomena. However, Jainism teaches us to avoid irrationalism (MITHYAATAVA) and delusion (MOHA). Irrationalism and delusion result from deluding karma. They also cause the influx of deluding karma, which brings worldly miseries in our lives. So the key to happiness and peace of mind lies in minimizing irrationalism and delusion. We should always think in a rational manner. Before accepting and following any custom or tradition or a concept that is prevalent in society, we should carefully examine what benefits and woes it has brought on the society, and then we should seek the alternatives, if necessary.

Heeral: My friends say that they pray before taking an examination in school. They also pray when they are sick. Are such things helpful in life?

Father: No doubt our thoughts influence the course of our lives. This is the basis of the Jain theory of karma. Let me tell you what happened in an experiment conducted by a professor of psychology in his class.(6) He divided his class into two groups. The students in one group were told that they were given a pill that is a stimulant, and the students in the other group were told that they were given a pill that is a sleep aid. In fact, both groups were given sugar pills but most students experienced symptoms that fit their expectations.

Sejal: This implies that if we believe that a particular religious activity will bring good luck, it will in all probability be beneficial to us. Is that right?

Mother: It seems to be right. When I am scared, I recite Namokaar Mantra and my anxiety goes away.

Heeral: How can this be rationalized?

Father: When we recite Namokaar Mantra, we remember the qualities of ARIHANT, SIDDHA, ACHARYA, UPAADHYAAYA and SADHU. In that case, the feelings of fear and anxiety fade away from our minds. We are better able to deal with the stressful situation.

Sejal: This is power of belief, which is essentially parapsychology. Is this akin to blind faith, delusion and irrationalism?

Father: Sejal, on the one hand, there are genuine practices in the Jain religion such as prayers, worship, fasting and meditation. On the other hand, there are blind faith, delusion and irrational conduct. There is a very thin line between the two. It is irrational to believe that Namokaar Mantra can cure our illness or eliminate the cause of our anxiety. However, reciting Namokaar Mantra with the intention of understanding the nature of reality does not involve delusion or irrationalism.

Heeral: This is yet another feature that indicates that Jainism is difficult to practice.

Mother: Heeral, you are quite right. People may think that it is hard to be a Jain in these days of modern science and technology. But it has been difficult in the past too. Jains found it more convenient to follow what other religious groups did without giving it a thought and examining the concepts, customs and practices in the light of the unique features of Jainism. So they skewed some Jain worships and celebrations, and adopted many kinds of worships such as BHOOMI POOJAN. They also started to worship demigods and goddesses. We should not blindly imitate the customs and tradition of other segments of society. As I have told you several times, we do not do what others do. We see whether what others do has brought any good in their lives and then adopt it or reject it. According to Jainism, religion and religious practices, including those prevalent in the Jain system, should be considered, examined and analyzed from different angles in the light of the principle of relativism (SYAADAVAAD) and the principle of multiplicity of viewpoints (ANEKAANTAVAAD). We should only practice what is rational.

Sejal and Heeral: The Jain religion may seem to be difficult to follow but it certainly has many unique features.

Footnotes:

(1) Based on a discussion at the quarterly meeting of the Jain Study Circle, held in April 1999. Mr. Vinay K. Vakani read the item about indulgences at the meeting.
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(2) Religion and Society by Dr. S. Radhakrishnan, George, Allen and Unwin Ltd, London, 1966, page 158.
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(3) ibid, pages 159-160.
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(4) ibid, page 171.
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(5) ibid, pages 172-173.
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(6) Shown on ABC TV on Thursday, June 3, 1999, in the program 'The Power Of Belief'
by John Stossel.
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