Dharmacharanno Adhikar Kyare

Here's a comprehensive summary of the Jain text "Dharmacharanno Adhikar Kyare" by Bechardas Doshi, based on the provided PDF excerpt:

The article "Dharmacharanno Adhikar Kyare?" (When is the Right to Practice Religion?) by Bechardas Doshi challenges the common assumption that anyone can practice religion without qualification. The author argues that just as a physician carefully assesses a patient's readiness and constitution before administering a potent medicine, religious practice, especially its deeper aspects, requires a certain aptitude and preparedness.

The Analogy of Medicine: The author uses the analogy of a powerful medicine (rasayan). A physician doesn't give it indiscriminately. They first ensure the patient's stomach is clean and that the patient has the capacity to tolerate and digest the medicine. Administering it without proper preparation can be fatal, even if the medicine itself is beneficial. The same potent substance can either heal or kill depending on the individual's condition and the administration's suitability.

Religion and the Mind: Religion, being closely linked to the mind and mental state, demands even greater consideration regarding who can practice it and who is unsuited. The ancient scriptures, both Vedic and Jain, recognize this.

The Danger of Misinterpreting Religion: The text highlights that misinterpreting or practicing religion incorrectly can be destructive. Citing Manu Smriti, it states that religion destroys those who try to destroy it, and protects those who uphold it. Therefore, one must understand religion as it is and gradually practice it to the extent possible. Incorrect understanding and practice can lead to personal and societal ruin, like a climber missing a step and falling all the way down.

Critique of Modern Religious Practices (Ekadashi Example): The article then delves into the distortion of religious practices, using the example of Ekadashi (a fasting day). Traditionally, Ekadashi was a means of self-control, detaching from worldly pleasures, and focusing on spiritual introspection. The ideal was a strict fast (nirjala Ekadashi) or a minimal consumption of food.

However, the author observes a perversion of this practice in modern times. Instead of spiritual focus, Ekadashi has become an occasion for elaborate feasting, with expensive sweets and delicacies replacing the intended austerity. This "fasting" becomes a burden and a wasted opportunity for spiritual growth, even leading some to prefer the normal twelfth day (Dwadashi) due to the financial and gustatory indulgence associated with Ekadashi. This misinterpretation, where the outward form is maintained but the inner spirit is lost, is termed "destroying religion" or "accepting religion in a perverted form."

The Issue with Fasting (Upvas): A similar critique is applied to fasting (upvas) in Jainism. While fasting is meant to purify the body and mind, people have devised ways to undermine its purpose. This includes overeating the night before the fast and consuming rich, flavorful foods during the breaking of the fast (parana). The motivation often shifts from spiritual benefit to accumulating merit through feeding others who are fasting, creating a cycle of indulgence.

The Importance of Inner Purity: The author emphasizes that outward asceticism (bahya tap) alone does not lead to mental or spiritual purification. It must be accompanied by introspection and contemplation of the divine. Fasting, intended to cleanse the system, is rendered ineffective by pre-fast feasting. The text warns that such "thoughtless actions" are futile and even detrimental.

Broader Religious Distortion: The article briefly touches upon similar distortions in other traditions, mentioning the Buddhist practice of monks eating only once a day but then consuming tobacco and other stimulants, which deviates from the original intent of renunciation.

Conclusion: The article concludes by reiterating the necessity of considering who is qualified to practice religion and who is not. The contemporary perversion of religious practices, driven by a desire for taste and indulgence, underscores the critical need for a proper understanding and qualification before engaging in religious observances. The author implies that a genuine right to practice religion is earned through sincere effort, understanding, and a disciplined approach, rather than mere outward participation.