Religious Problem In India

Annie Besant's "The Religious Problem in India" is a collection of four lectures delivered in 1901, aiming to explore the religious landscape of India and promote interfaith harmony. The book, particularly the sections concerning Jainism, delves into the origins, philosophy, and practices of various religions to demonstrate their underlying unity.

Besant begins by highlighting India's unique position as a land where numerous world faiths are practiced. She argues that true religious triumph lies in finding unity amidst this diversity, forming a single nation where different faiths coexist harmoniously. She identifies seven major faiths in India: Hinduism, Zoroastrianism, Buddhism, Christianity, Islam, Jainism, and Sikhism, intending to discuss the last three in these lectures, culminating with Theosophy as the unifying principle.

The lecture on Islam focuses on the life and teachings of Prophet Muhammad. Besant portrays him as a figure who emerged from a morally decadent Arabian society to preach monotheism, justice, and compassion. She emphasizes Muhammad's personal integrity, his trustworthiness ("Al-Amin"), and his deep spiritual struggle. Besant counters common criticisms by reinterpreting polygamy as a societal reform in its historical context and by clarifying that the Quranic injunctions for warfare were conditional and directed against aggression. She highlights Islam's core tenets of the unity of God, belief in prophets (without distinction), and the spiritual practice of submission to God's will. The lecture also touches upon the intellectual flourishing of Islamic civilization, its contributions to science and philosophy, and the mystic dimension of Sufism.

The lecture on Jainism presents it as a calm and philosophical tradition focused on conduct and the avoidance of harm to any living creature. Besant notes that Jainism, along with Buddhism, is an offshoot of ancient Hinduism. She asserts that Jainism predates Buddhism, with its last Tirthankara, Mahāvīra, being contemporary with the Buddha. The text describes the Jaina concept of vast cycles of time and the appearance of 24 Tirthankaras (perfected beings) in each cycle. Mahāvīra's life is recounted, emphasizing his renunciation and twelve years of austerity leading to enlightenment. Besant mentions the Jaina scriptures (Siddhanta) and the significant literature produced by Jainas, particularly in South India, influencing Tamil and Canarese literature. She discusses the division between Digambaras and Svetambaras and the core philosophical principles of Jiva (soul) and Dravya (substance). A significant portion is dedicated to Jain ethical practices, especially ahimsa (non-violence), which Besant acknowledges can be taken to extremes but sees as a powerful protest against animal cruelty. The vows of the layman and the ascetic life of the Yati are detailed, along with the Jain emphasis on self-control and mindful conduct. Besant also highlights a unique Jaina practice of female ascetics visiting households to ensure the proper education of Jaina women, suggesting this as a model for other traditions.

The lecture on Sikhism describes it as a movement with both religious and militant aspects, originating from a desire to unite Hindus and Muslims in devotion to God and service to humanity. Guru Nanak is presented as the founder, emphasizing Bhakti (devotion) and rejecting the formalism of his time. Besant traces the historical development of Sikhism through its ten Gurus, noting how external pressures led to the organization of a military community. She recounts the persecution faced by the Gurus, culminating in the establishment of the Khalsa by Guru Gobind Singh, which instilled a distinct identity and warrior spirit. The lecture emphasizes the Sikh scriptures (Adi Granth Sahib) and the core teachings of devotion to God and the Guru, the equality of all humans regardless of caste, and the pursuit of inner truth over external rituals. Besant quotes extensively from the Sikh scriptures to illustrate the emphasis on the oneness of God, the unity of all existence, the importance of ethical conduct, and the realization of the divine within.

Finally, the lecture on Theosophy positions it not as a new religion but as the underlying Divine Wisdom that forms the basis of all faiths. Besant challenges the prevailing scientific and comparative mythological view that religions originate from human ignorance and the personification of nature. Instead, she argues that all religions stem from the Divine Wisdom imparted by spiritual teachers or "Sages" throughout history. She contends that the highest ethical and philosophical teachings were present at the dawn of civilization and have been progressively diluted by human ignorance. Theosophy, she explains, aims to reintroduce this Divine Wisdom, emphasizing the unity of religions and the underlying spiritual truths common to all. Besant uses the analogy of the sun and prisms to explain how one truth manifests in diverse forms, and likens the Theosophical Society to a nucleus for the dissemination of this universal wisdom, aiming to revitalize existing faiths and foster brotherhood. She concludes by urging respect for all faiths, recognizing that they are all expressions of the one Divine Reality.