Sadhu and Society

Surendra Bothara’s essay examines the responsibilities of Jain monks (sadhus) toward society. He begins by noting that in popular imagination, monks retreat from worldly life to pursue personal liberation, focusing on self-discipline and penance. However, Bothara stresses that Jainism’s path to moksha is deeply individualistic: liberation depends not on ritual alone but on the cultivation of right knowledge, faith and conduct. Since monks rely on the lay community for food, shelter and requisites, they have reciprocal duties to society; they must repay their debt by guiding householders on the spiritual path. The author criticises the notion that monks can ignore social welfare under the pretext that their sole duty is to the soul; such self-centred spirituality, he argues, contradicts the compassionate ethos of Jainism. Bothara warns against ritual apathy: simply abandoning rites does not make one an authentic practitioner; rituals, when performed mindfully, prepare the mind for higher states of awareness. He suggests that monks should act as teachers who adapt their instruction to the level of their audience, answering questions and clarifying doubts. Through regular discourses, they must help householders assimilate ethical principles and cultivate detachment. At the same time, monks should prepare disciples and empower them to become future leaders, ensuring the continuity of spiritual instruction. The essay underscores that the ideal sadhu does not shun society but serves as a bridge between monastic ideals and lay realities. To emphasise this point, Bothara contrasts ritualistic religion, which he says often masks selfishness under the guise of holiness, with true asceticism, which blossoms into service and humility. Rituals are not ends in themselves but means of refining the mind so that compassion arises spontaneously. Monks practise the great vows (mahavrata) of non-violence, truthfulness, non-stealing, celibacy and non-possession; by exemplifying these virtues they inspire householders to practise the lesser lay vows (anuvrata). Bothara notes that compassion must be consciously cultivated until it becomes second nature; social service, whether through teaching, counselling or philanthropic leadership, is integral to the path. He even recommends that sadhus engage with scholars of other traditions to promote harmony and broaden understanding. His essay thus reinterprets asceticism not as isolation but as engaged spirituality that benefits both the monk and the community. By emphasising reciprocity, education and empathy, the article offers a pragmatic framework for integrating monastic practices into social life, suggesting that a harmonious society emerges when ascetics and laypeople support and elevate each other.

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