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Tolerance in Jaina Religion: Through the Ages : 93 Gautama to greet him with respect and affection. Gautama responded accordingly.The induction of teachings of Nārada, Bhāradvāja, Markhaligośāla etc. famous personalities of Vedic tradition, in Jaina text Rşibhāșita and treat them as Ķșis is unparalleled in the history of world religions.
The plural nature of Indian society in the 3rd cent. BCE was encapsulated in an inscription of Asoka:”King Piyadasi (Asoka)' dear to the Gods, honours all sects, the ascetics (hermits) or those who dwell at home, he honours them with charity and in other ways. But the King, dear to the Gods, attributes less importance to this charity and these honours than to the vow of seeing the reign of virtues, which constitutes the essential part of them. For all these virtues there is a common source, modesty of speech. That is to say, One must not exalt one's creed discrediting all others, nor must one degrade these others Without legitimate reasons. One must, on the contrary, render to other creeds the honour befitting them.”King Khārvela (born in the family of Rājarși Vasu) declares himself in his inscription (approximately 2nd century BCE):savapaşaņda-pūjako, savadevāyatanasanamaskārako. i.e. I am worshipper of all sects, restorer of all shrines. Khārvela's self-description must be contrasted with other rulers around the world, who took pride in calling themselves “butshikan” or “defender of the (only true) faith”'10
In Jaina tradition the instances of tolerance are available not only canons but also in the acts of later Jaina Royal pesonages/ministers With regard to the administration of Minister Vastupāla it is mentioned that he has neither malice towards schools (darśana), nor towards class (varga). Vastupāla also paid veneration before the members of other faiths also alongwith Svetāmbaras of all the cities in his nation every year.11
Another episode related with Vastupāla and mother of the contemporary Muslim ruler Sultan Mojadin of Delhi is an instance of religious