Maran Bhoj

The book "Maran Bhoj" (Death Feast) by Parmeshthidas Jain, published by Singhai Moolchand Jain Munim, is a fervent and comprehensive critique of the deeply entrenched Jain practice of holding elaborate feasts or meals in memory of a deceased person. The author, along with the publishers and contributors, strongly condemns this tradition, viewing it as a harmful social custom that has no basis in Jain scriptures or principles.

Here's a summary of the key points and arguments presented in the book:

Core Argument: The central thesis of the book is that "Maran Bhoj" is a misguided and detrimental practice that has infiltrated Jain society, likely due to influence from neighboring Hindu traditions. It is not supported by Jain philosophy or ethics and is actively harmful to individuals and the community.

Key Themes and Chapters:

• Origin and Nature of Maran Bhoj: The book explores the likely origins of this practice, suggesting it's a social custom rather than a religious injunction. It notes the absence of historical or scriptural evidence within Jainism to support it. The practice is also referred to by other names like "Nukta," "Barsi," or "Mausar."

• The Horrors of Maran Bhoj: This section vividly describes the negative consequences of the practice. It highlights how it leads to:

  • Financial Ruin: Families, especially the poor and widows, are forced into debt or to sell their belongings (jewelry, homes) to conduct these feasts, leading to immense hardship and destitution.
  • Social Pressure and Coercion: Individuals are often pressured, threatened with ostracism, or even physically coerced into holding these feasts, regardless of their financial capacity or personal beliefs.
  • Insensitivity and Lack of Compassion: The book criticizes the stark contrast between the mourning period and the elaborate feasting, portraying it as a display of heartlessness where people gorge on food while the bereaved family suffers. The author describes attendees as "laddhu-loving" or "flesh-eating demons."
  • Moral Degradation: The practice is seen as a perversion of compassion and a sign of societal decay, where superficial rituals overshadow genuine grief and empathy.

• Scriptural Rebuttal: The author meticulously argues that "Maran Bhoj" is not supported by any authentic Jain scriptures, Āchāryas, or ethical texts (Shravakāchārs). He contrasts this with the descriptions of proper purification rituals and the concept of "Kālśuddhi" (purification by the passage of time) as prescribed in Jain texts like "Prayashchitta Sangraha." The book dismisses any justification based on texts like "Trivarnachar" as a product of laxity and deviation from true Jainism.

• Addressing Common Objections (Shanka Samadhan): The book systematically addresses and refutes common justifications for Maran Bhoj:

  • Following Ancestors: The author argues that not all ancestral practices are worthy of emulation and that blind adherence is foolish. He points out the lack of evidence for Maran Bhoj among ancient Jain luminaries.
  • Social Consolation: The idea that feasts bring comfort is dismissed as a false premise, arguing that true comfort comes from genuine sympathy, not forced gatherings for food.
  • Pacifying the Soul (Samdatti): This is strongly refuted as a misunderstanding of Jain teachings on the soul's journey after death, stating that actions of the living do not influence the departed soul's destiny.
  • Reciprocity: The "debt" of attending others' feasts is seen as perpetuating a harmful cycle, akin to continuing other bad habits.
  • Fulfilling the Deceased's Wish: The author advises against fulfilling misguided or harmful wishes of the deceased, suggesting that the money be used for beneficial purposes.
  • Gathering and Networking: The book argues for alternative, more appropriate ways to foster social connections.
  • Financial Capacity: The argument that the wealthy can afford it is countered by the fact that the practice is inherently wrong, regardless of wealth, and that even the wealthy are sometimes coerced.
  • Fear of Societal Disapproval: This fear is deemed irrational and a reason to abandon, not conform to, unrighteous practices.
  • Purification Rituals: The author reiterates that purification is a matter of time and internal spiritual effort, not a feast.
  • Auspiciousness: The idea that feasts bring auspiciousness is directly challenged, as the circumstances are inherently inauspicious.

• The Practice of "Lān" (Distribution of Utensils): The book also criticizes the related practice of distributing utensils or other items in memory of the deceased, equating it to a form of "Shradh" and another misguided ritual.

• Legal Restrictions and Advocacy: The book discusses instances where governmental laws were enacted in some Indian states (like Gwalior and Holkar states) to curb excessive spending and practices associated with death feasts, though it notes their limitations. It advocates for stronger legal measures and societal movements to eradicate the practice.

• Anti-Maran Bhoj Movements: The book details the efforts of various Jain organizations and individuals, such as the "Parwar Sabha," "Bharatvarshiya Digambar Jain Mahasabha," and the "Jain Parishad," in raising awareness and proposing resolutions against Maran Bhoj. It highlights specific instances of successful campaigns and personal standpoints taken by prominent figures.

• Heart-Wrenching True Stories: A significant portion of the book is dedicated to recounting numerous real-life incidents illustrating the devastating impact of Maran Bhoj on families, particularly widows and orphans. These stories often involve coercion, desperation, selling of assets, and even suicide.

• Opinions of Scholars and Dignitaries: The book includes statements and endorsements from numerous respected Jain scholars, leaders, and intellectuals who universally condemn Maran Bhoj and advocate for its abolition. These opinions strongly reinforce the book's arguments.

• Provincial Customs: The book details the varied regional customs associated with death rituals and feasts across different parts of India where Jains reside, exposing the extent and diversity of this harmful practice.

• Poems and Songs: Several poems and songs composed by respected individuals are included, further emphasizing the suffering and injustice caused by Maran Bhoj.

Call to Action: The book is not just a critique but a powerful call to action. It urges every Jain, especially the youth and women, to:

• Take a Vow: Pledge not to participate in or support Maran Bhoj.
• Actively Oppose: Speak out against the practice, educate others, and protest against it.
• Lead by Example: Refrain from holding such feasts in their own families.
• Support Reform: Encourage and participate in movements aimed at eradicating this custom.

Conclusion: "Maran Bhoj" is presented as a "curse," a "stain," and a "monstrous tradition" that Jain society must actively dismantle. The author expresses hope that through collective effort and awakened conscience, this harmful practice can be eradicated, leading to a more compassionate, just, and truly religious Jain community.