Aspect of Jainology Part 1 Lala Harjas Rai

Author(s): Sagarmal Jain
Publisher: Parshwanath Shodhpith Varanasi

Page 66

The Philosophical Foundation of Religious Tolerance in Jainism
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in one's own scriptures with due esteem and honour. Evidently, it indicates the latitudinarian and unprejudiced outlook of the earliest Jaina thinkers. We also have a reference to religious tolerance in the V vākhyāprajñpti, one of the early works of the Jainas. When an old friend of Gautama, who was initiated in some other religious sect, came to visit him, Mahavira cominanded Gautama to welcome him and Gautama did so. 28 In the Uttarādhyayana, it is stated that when Gautama, the chief disciple of Mahävira and Kesi, a prominent pontiff of Pārsvanātha's sect met at Kosámbi, both paid due regard to each other and discussed the various problems dispassionately and in gentle and friendly manner about the differences of both the sects."
Haribhadra has not only maintained this latitudinarian outlook of earlier Jainācāryas, but lent new dimension to it. He was born in the age when the intellectuals of the India were engaged in hair-splitting philosophical discussions and in relentless criticism of one other. Though he also critically evaluated the other philosophical and religious systems, his outlook was fully liberal and attempted to see the truth of his opponent's logic also. Here I would like to mention only a few examples of his religious tolerance and regard for others ideologies and faith.
In the Sastravarta-samuccaya, which is one of the foremost works illustrating Haribhadra's liberal outlook, it is mentioned that the great saint, venerable Lord Buddha preached the doctrines of momentariness (kşaņikavāda) non-existence of soul (anâtmavāda) idealism (vijñänavāda) and nothingness (sünyavāda) with a particular intention to vanish the 'mineness' and desire for worldly objects and keeping in view the different levels of mental development of his followers, like a good physician who prescribes the medicine according to the disease and nature of the patient."8 He has the same liberal and regardful attitude toward Samkhya and Nyaya schools of Brähinanical philosophy. He maintains that naturalism (Prakstivada) of Sāmkhya and Isvara kartrttvavada of the Nyāya school is also true and justified if viewed from certain stan
rue and justified, if viewed from certain standpoint. Further, the epithets such as the great saint (mahāmuni), the venerable (arhat), the good physician (suvaidya) used by him for Buddha and for Kapila shows his generosity and deference to other religious leaders. Haribhadra's crusade against sectarianism is unique and admirable in history of world-religions.