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NOTES
Acharya Shri Kailassagarsuri Gyanmandir
265
(dramatic performances, operas). The commentary explains davakamma in the sense of comics' (hasa-karaṇa-kīļā).
Whatever be the correct reading of the word, it is certain that Kharavela did not refrain from pleasing the citizens of his capital by 'combats' or 'comics,' and by dancing, singing and instrumental music, which were against the doctrine of Jainism. There is no evidence to prove that he exercised discrimination, like Asoka, in selecting and encouraging only those samajas' or joyous gatherings' which were approved ways of educating the people even through amusements and festivities.
It is true that Kharavela, too, honoured all denominations, which is to say, that he, too, observed the principle of religious toleration. But his idea of religious toleration was essentially of a Hindu nature. In his case, just as in the case of a Hindu, toleration implied the idea of noninterference, non-intervention, not meddling in another man's religion. He found it to be a wise policy on his part to leave each sect to follow its own creed without taking the trouble of considering the details of each faith. He does not appear to have made an attempt to bring all sects on a common platform for a free and frank discussion, and an interchange of ideas for discovering the common ground and mission of all religions, as well as for determining the merits and defects of each religion. Asoka and Akbar had their own ideas and programmes of religion. But Kharavela had no such ideas and programmes. How Aśoka's idea of religious toleration differed from that of Kbaravela will be manifest from Aśoka's R. E. XII, the relevant portion of which is quoted below:
"His Sacred and Gracious Majesty the king is honouring all sects, both ascetics and house-holders; by gifts and offerings of various kinds is he honouring them. But His Sacred Majesty does not value such gifts or honours as that how should there be the growth of the essential elements of all religious sects. The growth of this genuine matter is, however, of many kinds. But the root of it is restraint of speech, that is, there should not be honour of one's own sect and condemnation of others' sects without any ground. Such slighting should be for specified grounds only. On the other hand, the sects of others should be honoured for this ground and that; concord alone is commendable in this sense that all should listen and be willing to listen to the doctrines professed by others. This is, in fact, the desire of His Sacred Majesty, viz., that all sects should be possessed of wide learning and good doctrines."
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1. For the meaning of this term, see Radha Kumud Mookerji's "Asoka," p. 129, f. n. 1.
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