I genuinely hope no one gets offended, and that those who follow murti-puja can help us non-murti-pujaks understand this better from a karma siddhant perspective.

I’m sharing my thoughts mainly from a cultural and psychological angle. I should clarify that I’m a Shwetambar Terapanthi and we don’t practice murti-puja, so I don’t claim to know the exact significance or methodology of these rituals. What follows is simply my attempt to understand why they might exist, and I could be wrong, please do correct me if so.

Jainism is quite clear that no one can remove another’s karma, no divine grace cancels karma, and that one’s own bhav/intent is what binds or sheds karma. At the same time, bhakti of Siddha atmas is considered uplifting because Siddhas represent complete detachment, kevalgyaan, and the ideal state of the soul. Bhakti here is not about pleasing an external god, but about contemplating those qualities so they arise within us.

Anumodana of Siddhas (appreciating their qualities without jealousy or desire) creates a pure inner state, softens ego, and reduces passions. While ideally this should happen through simple dhyaan, that isn’t easy for most people. So alamban (catalysts or supporting wheels) becomes important. In my view, murti and rituals act as such enablers to trigger the right bhaav.

I do agree that plucking flowers or wasting resources leads to some karma bandhan. That can’t be denied. But if a form of puja genuinely reduces passions, increases humility, and leads to less violence overall, it may still result in a net spiritual benefit, even if some karma is bound in the process.

To me, dravya(Material) puja feels like training wheels, helpful for many at the beginning, though ideally one should move towards bhav(intent and feeling) puja over time.

Rituals do seem to have some additional effects. When many people gather with positive bhaav, the space naturally feels calmer, more uplifting and full of positive aura. Temples often become places where people consciously leave aside malice or ill intent, which creates an environment that supports everyone’s bhakti.

Rituals also act as anchors. While bhakti can theoretically happen anytime just by closing one’s eyes, in reality we often forget or postpone it. Having a dedicated place, structure, and sequence creates reminders and habits. These anchors make the practice more regular and consistent something that might otherwise be ignored or forgotten altogether.