Aspect of Jainology Part 1 Lala Harjas Rai

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

Page 68

The Philosophical Foundation of Religious Tolerance in Jainism
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co-existence or a liberal synthesis in which all the organs have their individual existence, but work for a common goal i.e. the peace of mankind. To eradicate the religious conflicts and violence from the world, some may give a slogan of "one world religion" but it is neither possible nor practicable so far as the diversities in human thoughts are in existence. In the Niyamasara it is said that there are different persons, their different activities or karmas and different levels or capacities, so one should not engage himself in hot discussions neither with other sects nor one's own sect.84
Haribhadra remarks that the diversity in the teachings of the sages is due to the diversity in the levels of their disciples or the diversity in standpoints adopted by the sages or the diversity in the period of time when they preached, or it is only an apparent diversity. Just as a physician prescribes medicine according to the nature of patient, its illness and the climate so is the case of diversity of religious teachings. 85 So far as diversity in time, place, levels and understanding of disciples is inevitable, variety in religious ideologies and practices is essential. The only way to remove the religious conflicts is to develop a tolerant outlook and to established harmony among them.
At last I would like to conclude my paper by quoting a beautiful verse of religious tolerance of Acarya Amitagati
2.
Sattveşu maitrim gunisu pramodam Klişteşu jiveşu kṛpäparatvam
Oh Lord! I should be friendly to all the creatures of world and feel delight in meeting the virtuous people. I should always be helpful to those who are in miserable conditions and tolerant to my opponents.
3.
Madhyasthyabhavam viparita vrattau
References
1. Samiyaye dhamme ariehim paveie... Acārānga, 1/8/4. Edited by Atmāramji, Jain Sthanaka, Ludhiyānā, 1963.
Se bemi je aiya, je ya paduppannā, je agamissa arahamtā bhagavamto te savve evamāikkhamti.. .savve pāņā... na hamttavvā... esa dhamme suddhe, niie sasae..., -Acārānga, 1-4-1.
N. M. Tatia, Studies in Jaina Philosophy, p. 22, P. V. Research Institute, Vārāṇasi-5, (1958).
Sadā mamātmā vidadhātudeva,&*