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Similarly Siddhasen Diwakar, a noted Jainacharya of 5th century AD, based on Anekantavada, said “Miccha-dansana-samuha-maeyassa' meaning that sermons of the Jina / Tirthankara are a comprehensive collection of all monistic philosophies’l76 Another example is the definition of Metaphysical definition Sat (reality) by Mahavira as 'change to be as much ontologically real as permanence. Both are separable but only in logical thought. Being implies becoming and vice versa.' Thus he talks of reality as being permanence with change simultaneously. The first and the last stanzas of Meri Bhavana by Pandit Jugal Kishore Mukhtar show the Jain dedication for harmony and nation building.
He, who has destroyed or subdued his attachment, aversion, desires and had understood the reality of this universe; who delivers the beneficial sermons to everybody about the path of spiritual purification and attaining liberation; who may be called by different names such as Buddha, Vira, Hari, Hara and Brahma or the self/soul; Imbued with devotion in Him, may this mind be eternally engrossed in Him.
May mutual love spread throughout the world and delusion stay at a distance from all; May no one use harsh, bitter and unpleasant words from their mouths; May everyone become the hero of his time and work for the progress of his country; May all understand the true nature of entities/substances and hence become tolerant of all sorts of pain flinched.
Historically, Jain kings like Chandragupta Maurya, and rulers (Gang and Hoysala dynasties in South, Kumarpala in Gujarat from 8th to 15th centuries AD) are known to have promoted and maintained religious harmony amongst their subjects. Jinasena wrote Adi Purana and incorporated a number of Hindu religious rites into Jainism. Hemchandra performed religious rituals to venerate Shiva to please King Siddha Raj. Jains and Vaishnavas in Gujarat are so intermixed that it is difficult to distinguish one from the other. The story goes on. Based on their doctrine of
Gandhi & Jainism
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