Kya Dharm Me Himsa Doshavah Hai

This document is a critique of the Sthanakvasi tradition within Jainism, specifically addressing the views of its proponents, particularly as expressed by Neemichandji Bantia, the editor of the magazine 'Samya Darshan'. The central argument is that the Sthanakvasi opposition to idol worship (Murti Puja) and temples is hypocritical and contradicts their own practices and Jain scriptures.

Here's a breakdown of the key points:

1. Inconsistency in Sthanakvasi Practices:

• Guru Worship vs. Tirthankar Worship: The author points out that while Sthanakvasis oppose worship of Tirthankar idols, they themselves build "Samadhi Mandirs," "Pagalya" (footprints), and memorial structures for their gurus. This, the author argues, is a form of veneration and worship, making their opposition to Tirthankar idols inconsistent.
• Self-Promotion vs. Tirthankar Images: Sthanakvasi saints often have their photos taken and distributed, and their religious texts may include images of various symbols. The author questions why this is acceptable while opposing images of Tirthankaras.
• Scriptural Interpretation: The author contends that Sthanakvasi interpretations of scriptures are often distorted or incorrect, particularly when they use them to oppose idol worship. They are accused of twisting historical events and scriptural passages.

2. Critique of 'Samya Darshan' Magazine and its Editor:

• Hypocrisy and Contradictions: The author extensively quotes and analyzes articles from 'Samya Darshan,' highlighting what they perceive as numerous contradictions and unsubstantiated claims made by the editor, Neemichandji Bantia.
• "Starting business" and Violence: The author criticizes Bantia for condemning "starting business" (Aarambh Samarambh) and violence, while simultaneously publishing a magazine, which inherently involves such activities.
• Selective Outrage: The magazine is accused of condemning certain practices like idol worship as violent while overlooking or even endorsing similar or worse practices within the Sthanakvasi tradition, such as organizing large gatherings for meals (Sangh Bhojan) or printing religious texts.

3. Defense of Idol Worship and Temples:

• Agamic and Historical Evidence: The book presents numerous references from Jain Agamas (scriptures) and historical accounts to demonstrate that idol worship and temples have been an integral part of Jainism since ancient times. Examples include:
  • Bharat King building a temple on Ashtapad mountain after Rishabhdev Bhagwan's Nirvana.
  • The existence of temples at the Nirvana sites of current Tirthankaras.
  • References to "Cheiyai" (temples/idols) in scriptures like the Sthananga Sutra and Bhagwati Sutra.
  • The story of Abhaykumar sending a 'Jin Murti' (idol) as a gift.
  • The practice of "Chaitya Vandan" (veneration of temples/idols).
  • Draupadi's detailed worship of Jin Pratima (idol) as described in the Gyata-dharm Sutra.
• Symbolism and Devotion: The author emphasizes that idols are not worshipped for their material value but as symbols of the Tirthankaras, evoking devotion and spiritual upliftment.
• Prevalence of Idol Worship: The author claims that the opposition to idol worship is a relatively recent development, attributed to individuals like Lokashah around 400-450 years ago, and that this "Sthanakvasi path" is "anagamic" (not supported by scriptures).

4. The Concept of Violence (Himsa) in Jainism:

• Inconsistent Application: The core of the critique is that Sthanakvasis apply the principle of non-violence selectively. They condemn activities associated with idol worship as violent while overlooking the violence inherent in their own practices, such as printing magazines, building structures, or organizing large community meals.
• "Limited Violence" Argument: The author implies that some Sthanakvasi interpretations may even permit "limited violence" for religious purposes, a concept they find contradictory to the core Jain principle of Ahimsa.

5. The Sthanakvasi Tradition's Origins and Legitimacy:

• Anagamic Claims: The book asserts that the Sthanakvasi tradition is not rooted in ancient Jain scriptures and has deviated from the original path.
• Rejection of Sthanakvasi Saints: The author suggests that many Sthanakvasi saints are hypocritical and that those who genuinely follow Jain principles have left the Sthanakvasi tradition.

In essence, the book argues that:

• The Sthanakvasi opposition to idol worship and temples is inconsistent with their own practices and Jain tradition.
• The arguments presented by Sthanakvasi proponents like Neemichandji Bantia are often contradictory and not supported by scriptures.
• Idol worship and temples are a legitimate and historically established part of Jainism, supported by both Agamic texts and historical evidence.
• The Sthanakvasi tradition has misinterpreted the concept of violence and applied it inconsistently.

The book encourages Sthanakvasi followers to abandon their opposition to idol worship and return to what the author considers the true, established path of Jainism, which includes veneration of temples and idols.