Jain Journal 2004 01

SR No.: 520153
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 2004
Total Pages: 74
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 3 MB

Page 12

VINCENT SEKHAR, S.J.: JAINA PLURAL PERSPECTIVE
137
dialogue and collaboration. Moreover, we would like strongly to dissociate ourselves from all those fundamentalist (groups)......
All religions have a similar trend of thought especially at the wake of religious resurgence and religious conflicts. What does Jain religion say about these and such other claims? Do they have resources to say that their thinking is beyound all limiting boundaries? How do they tackle fundamentalism and exclusivism.....? While searching for answers to these and such other questions, the Jains propose ahiṁsā (non-violence) and anekānta (plural view) as cardinal life-principles, providing an ethical and a rational platform for dialogue. The Jaina vision of ahimsā is comprehensive in its meaning. The Jains hold that ahimsā in thought is anekānta, an attitude of accommodation of the multifarious experiences of reality and life. Ahimsā in word or speech is syādvāda, a doctrinal acknowledgement of the saying “truth is twoeyed.' Syādvāda implies that knowledge and understanding of an issue, idea, etc, vary with the person and the context. Finally, Ahimsā in deed is aparigraha, an attitude of detachment and renunciation. Having said this in summary form, I would like to go into the details about the rich resources available in Jain philosophical and religious traditions, bringing out their contribution to the field of dialogue.
Jaina resources to Dialogue and Religious Tolerance :
Jainism regards all religions as mystery. Its manifestations could be many. The cardinal Jain prayer, addressed to the Five-fold deities,22 is a good example of this belief. Praise to the Arhats, Siddhas, Ācāryas, Upadhyāyas, and all Sädhus. They are the liberated souls, not necessarily belonging to a particular religion or sect. As religion is a mystery, one need not be attached to any one form. Acarya Hemacandra says that God is one although he may appear in any form or at any time, provided one is able to see devoid of all attachment: "My Lord! you are one although variously appearing. "23 Ācārāngasūtra says that the Supreme Soul (Paramātman) is where all voices get reflected: “There exists no simile to comprehend him. He is formless existence. He is what baffles all terminology. There is
22. Avasyakacürni, 1.2, Quoted in Dulichand Jain, Pearls of Jaina Wisdom,
Parshvanath Vidyapeeth, Varanasi, 1997, p. 51. 23. Anyayogavyavacchedikā, 29, Quoted in Muni Nathamal, Shramana
Mahavira, trans. Dineshchandra Sharma, Mitra Parishad, 1976