Reinterpreting Religion through the Tale of an Elephant ‘Madhuri’
By: Swami Devendra Brahmachari
The story of Madhuri, a temple elephant who served the Nandani Jain Monastery for 35 years, has become a symbolic narrative about faith, tradition, and the intersection of law, politics, and religion.
Recently, following a petition by PETA, Madhuri was relocated to the Jamnagar Wildlife Rescue Centre. This move sparked widespread anguish across the Jain community—not just in Maharashtra, but throughout India.
Responding to this deep public sentiment, the Maharashtra government under Devendra Fadnavis intervened. As a result, steps were taken to file a review petition, withdraw criminal proceedings, and initiate Madhuri’s return home.
Undoubtedly, this decision by the Fadnavis government is a thoughtful and sensitive one, earning praise from many quarters. After all, Madhuri was not merely an elephant. She was a cherished part of the Nandani Jain Monastery and a living embodiment of the community’s devotion and reverence.
Had Madhuri been able to speak, she might have said: “I am not an ordinary being. I am the embodiment of thousands of devotees’ emotions. I have not only been seen—I have been worshipped. My name is Madhuri, but I am more than a name. I am the prayer echoing in the silence of the monastery, where I breathed in the shade of service, restraint, and spiritual culture for 35 years.”
Indeed, her silent presence, compassionate gaze, and serene demeanour brought life to the monastery. She was not merely a living being—she became the soul of the faith, intimately connected with the devotion, emotions, and worship of countless followers.
Madhuri, the Gajalakshmi of the Nandani Jain Monastery, was far more than a wild animal—she was a living symbol of the Jain principle of compassion for all living beings. Her presence, her care, and her veneration were not the results of forced captivity but expressions of religious devotion.
Organizations like PETA often see only the physical form of a living being. They miss the spiritual essence, the cultural context, and the dignity embedded in traditions. Thus, Madhuri’s forced relocation to Jamnagar was not just a physical transfer—it was a wound inflicted upon the very heart of the faith.
The Madhuri episode raises a profound question: Is religion still free and sovereign, or has it become entangled in political and legal mazes? Can the loving, devotional relationship with living beings be recognized outside the narrow definitions of law?
Political interference has often challenged the sanctity of religious traditions. However, in this case, the response of the Maharashtra government—particularly Chief Minister Devendra Fadnavis and Deputy Chief Minister Ajit Pawar—deserve appreciation. Their decisions, such as filing a review petition in the Supreme Court and withdrawing existing legal cases, reflect not only judicial consciousness but also spiritual sensitivity.
Jainism’s foundational philosophy is one of coexistence with nature and non-violence towards all living beings. These ideals are not merely preached—they are lived. Madhuri embodied this way of life. Through her care, service, and veneration, the Nandani Monastery taught generations how to cultivate loving, soul-connected relationships with living creatures.
Her departure to Jamnagar was not just the exit of an elephant—it marked the closure of a living school of ecological and spiritual ethics. A community that revered Madhuri as a divine presence could not accept her removal as just a legal mandate. It was seen as a collective defeat of public faith, shared compassion, and spiritual dignity.
But now, with her return becoming a real possibility, this moment feels like a shared victory for both faith and justice. Madhuri is not just an elephant—she is the material embodiment of the monastery’s spirit. This is the essence of the entire discourse: her return symbolizes the restoration of the honor rooted in service, compassion, and reverence for all life.
In today’s era, it is rare for governments to act with such sensitivity toward religious matters. But the Fadnavis government’s approach proves that when the state, judiciary, and religious communities work together, a new era of justice and faith can be envisioned.
I had the honor of participating in the high-level meeting convened by the state government to address the issue, where representatives from various religions gathered. The government’s steps—particularly the Supreme Court review petition and withdrawal of criminal cases—are signs of a mature democracy that not only follows the law but listens to the heartbeat of its people.
When Madhuri returns to the monastery, she will not return alone. With her will come the restoration of dignity to faith, the rebirth of devotion, a rediscovery of compassion, and renewed inspiration for harmonious coexistence with nature? Her return will make religion visible not just in scriptures but in daily life. Every Jain temple, every sacred space, and every soul will find reassurance in knowing that although justice and devotion may be delayed, they can never be defeated.
Madhuri’s return is not just the homecoming of an elephant—it is a triumph of human sensitivity. The Maharashtra government deserves heartfelt gratitude. So do those compassionate individuals who translated Madhuri’s silent plea into a cry for justice.
The respect shown to Madhuri, and the reaffirmation of the faith she represented, is not merely about one animal—it is a test of humanity’s collective compassion. If politics is to truly represent public sentiment, it must go beyond votes and power equations. It must connect with the soul of society.
The Maharashtra government’s exemplary handling of this case shows how religious identity and public emotion can be honored through fair and thoughtful action. Religion was neither politicized nor ignored—it was treated as a sacred axis of culture and compassion. This is the kind of leadership that transforms governance into public service, and religion into the very soul of the people.
The essence of Jainism lies in Ahimsa—non-violence. But this Ahimsa is not limited to refraining from physical harm. It is a deep lifestyle rooted in compassion, empathy, and service toward every living being.
Jain Acharyas and monks have demonstrated this not just through words but through their conduct. They walk barefoot, sweeping the path ahead to avoid harming even the tiniest of life forms. History is replete with examples where kings, under Jain influence, renounced violence and established cow shelters, bird hospitals, and water reservoirs for all creatures.
Lord Mahavira’s entire life stands as a testament to this principle—he declared: “Savve Pāṇā Piyāyā”—“All living beings are dear.” This deep reverence eventually became the bedrock of Jain society. Even today, Jains lead numerous initiatives for animal welfare—whether in bird hospitals, rescue centers for injured animals, or shelters for abandoned creatures.
That a temple elephant like Madhuri was revered and cared for is living proof of this unbroken tradition of compassion stretching from ancient times to the present day. Jainism teaches us not only to love fellow humans but to nurture compassion for all life forms that inhabit this universe. It is this very compassion and empathy that breathe life into religion and elevate humanity to the realm of the divine.
(Swami Devendra Brahmachari is the founder of the Mahavirayatan Foundation and a prominent Jain spiritual leader)
