Jaina Literature and Philosophy a Critical Approach

SR No.: 001936
Original Sutra Author: N/A
Author: Sagarmal Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 126
Language: English
Classification: Book_English, Philosophy, Religion, & Literature
File Size: 13 MB

Page 87

Religious Harmony and Fellowship of Faiths : A Jaina Perspective
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to Uttaradhyayana, when Gautama, the chief disciple of faiths. They have always believed in religious harmony Mahavira and Keśi, a prominent pontiff of Pārsvanātha's and fellowship of faiths. sect met at Kośämbi, both paid due regard to each other Though generally Jainas do classify religions in the and discussed the various problems dispassionately and in heretic (mithya-drsti) and non-heretic (samyak-drsti) yet, gentle and friendly manner about the differences of both mithya-dřsti, according to them, is one who possesses onethe sects??
sided view and considers others as totally false, while Haribhadra has not only maintained this latitudinarian samyak-drsti is the one who is unprejudiced and sees the outlook of earlier Jainācāryas, but lent new dimension to it. truth in his opponents views also. It is interesting to note He was born in the age when the intellectuals of the India here that Jainism calls itself a union of heretic views were engaged in hair-splitting philosophical discussions (micchādamsana-samüh). Siddhasena (5th cent. A.D.) and in relentless criticism of one other. Though he also mentions "Be glorious the teachings of Jina which are the critically evaluated the other philosophical and religious union of all the heretic views i.e. the organic synthesis of systems, his outlook was fully liberal and attempted to see one-sided and partial views, essence of spiritual nectar and the truth of his opponent's logic also.
easily graspable to the aspirants of emancipation In the Sastravārtā-samuccaya which is one of the Anandaghana, a mystic Jaina saint of the 17th cent. foremost works illustrating Haribhadra's liberal outlook, it A.D. remarks that just as ocean includes all the rivers so is mentioned that the great saint, venerable Lord Buddha does Jainism all other faiths. Further, he beautifully expounpreached the doctine of Momentariness (Kșanikavāda), ds that all the six heretic schools are the organs of Jina and Non-existence of soul (Anätmavāda), Idealism (Vijñana- one who worships Jina also worships them. Historically våda) and Nothingness (Sünyavada) with a particular we also find that various deities of other sects are adopted intention to vanish the mineness and desire for worldly in Jainism and worshipped by the Jainas. Acārya Somadeva objects and keeping in view the different levels of mental in his work Yaśastilak-campü remarks that where there is development of his followers, like a good physician who no distortion from right faith and accepted vows, one prescribes the medicine according to the disease and nature follow the tradition prevailing in the country." of the patient. He has the same liberal and regardful As we have already said that Jainas believe in the attitude towards Sämkhya and Nyaya schools of Bhrahma- unity of world religions, but unity, according to them, does nical philosophy. He maintains that naturalism (Prakrtivāda) not imply omnivorous unity in which all the alien faiths of Sāmkhya and Isvara karttvavada of the Nyāya school is will conjoin each other to form a organic whole without also true and justified, if viewed from certain standpoint loosing their own independent existence. In other words it Further, the epithets such as the great saint (mahămuni), believes in a harmonious co-existence or a liberal synthesis the venerable (arhat), the good physician (Suvaidya) used in which all the organs have their individual existence, but by him for Buddha and for Kapila shows his generosity work for a common goal i.e. the peace of mankind. To and deference to other religious leaders. Haribhadra's eradicate the religious conflicts and violence from the world, crusade against sectarianism is unique and admirable in the some may give a slogan of "one world religion" but it is history of world-religions.
neither possible nor practicable so far as the diversities in Along with these literary evidences there are some human thoughts are in existence. In the Niyamasära it is epigraphical evidences of religious tolerance of the Jainas said that there are different persons, their different activities also. Some Jaina ācāryās such as Rämkirti and Jaymangala- or karmas and different levels or capacities, so one should sūri wrote the hymns in the praise of Tokalji and goddess not engage himself in hot discussions neither with other Cămunda. Jaina kings such as Kumārpāla, Vişnuvardhansects nor one's own sect.45 and others constructed the temples of Siva and Vişnu along
Haribhadra remarks that the diversity in the teachings with the temple of Jina's
of the sages is due to the diversity in the levels of their Finally, I would like to mention that Jainism has a disciples or the diversity in standpoints adopted by the sound philosophical foundation for religious tolerance and Sages or the diversity in the period of time when they throughout the age, it practically never indulged in preached, or it is only an apparent diversity. Just as a aggressive wars in the name of religion nor did they invoke physician prescribes medicine according to the nature of divine sanction for cruelities against the people of alien patent, its illness and the climate so is the case of diversity