Peace Religious Harmony and Solution of World Problems from Jaina Prespective

SR No.: 001657
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2002
Total Pages: 70
Language: English
Classification: Book_English, Philosophy, & Social
File Size: 4 MB

Page 20

same spiritual perfection, Haribhadra in the Yogadrsti-samuccaya remarks that 'the ultimate truth transcends all states of worldly existence, called nirvāṇa and is essentially and necessarily 'single" even then it is designated by different names like Sadāśiva, Parabrahman, Siddhātmā, Tathāgata, etc.90 Not only in the general sense but etymologically also they convey the same meaning. In the Lokatattva-nimaya he says, "I venerate all those who are free from all vices and filled with all virtues, be they Brahmā, Vişnu, Siva of Jina"}l. This is further supported by various Jaina thinkers of medieval period as Akalanka, Yogindu, Mānatunga, Hemcandra and many others. While worshiping Lord Siva the Jaina pontiff Hemcandra says: "I worship those who have destroyed attachment and aversion, the seeds of birth and death, be they Bramhā, Vişnu, Siva or Jina"32. It is important that though other as false. This liberalism of the Jainas on the methods of worship can be supported by the legends of the previous lives of Mahāvīra. It is said that Mahāvīra in his previous existences, was many times ordinated as a monk of other sects, where he practiced austerities and attained heaven.
As for scriptures, the Jainas outlook is like wise liberal. They firmly believe that a false scripture (Mithya-Śruta) may be a true scripture (Samyak-Śruta) for a person of right attitude; and true scripture may turn false for a person of perverse attitude. It is not the scripture but the attitude of the follower which makes it true or false. It is the vision of the interpreter and practitioners that counts. In the Nandisātrathis standpoint is clearly explained”. Thus we can say that the Jainas are neither rigid nor narrowminded in this regard.
References of Religious Tolerance in Jaina Works
References to religious tolerance are abundant in Jainas history. Jaina thinkers have consistently shown deference to other ideologies and faiths. In the Sūtraktänga the second earliest Jaina work (c. 2nd cent. B.C.), it is observed that those who praise their own faith and views and discard those of their opponents, possess malice against them and hence ramain confined to the cycle of birth ant death34. In another famous Jaina work of the same period, the Isibhāsiyāim, the teaching of the forty five renowned saints of Śramanical and Brahmanical schools of thought such as Nārada, Bhăradvāja, Mankhali-Gośāla and many others have been