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The Philosophical Foundation of Religious Tolerance in Jainism
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Jainas hold, is not only essential, it is imperative in the search of truth, One who is unbiased and impartial can perceive the truth of h ents's ideologies and faiths and thus can possess deference to them. Intense attachment unfailingly generates blind faith in religious leaders, dogmas, doctrines and rituals and consequently religious intolerance and fanaticism come into existence.
Jainism holds that the slightest even pious attachment, towards the prophet, the path, and the scripture is also an hindrance to a seeker of truth and an aspirant of perfection. Attachment, be it pious or impious, cannot be without aversion or repulsion. Attachment results in blind faith and superstition and repulsion consequences into intolerant conduct. The real bondage, as Jainas confirm, is the bondage due to attachment. A person who is in the grip of attachment cannot rid of imperfection. Gautama, the chief disciple of Lord Mahavira, failed to attain omniscience in the lifetime of Mahavira on account of his pious attachment towards Mahāvīra. So is the case with Ananda, the chief disciple of Lord Buddha, who could not attain arhathood in the Life-time of his "Śāstā". Once Gautama asked Mahavira : "Why am I not able to attain the perfect knowledge while my pupils have reached that goal" Lord answered 'On : Gautama; it is your pious attachment towards me which obstructs your getting perfect knowledge and emancipation." The Tainas therefore laid stress on the elimination of attachment, the rootcause of bias and intolerance.
Reason, The check-post of blind faith
Though in Jainism right faith plays an important role—it is one of its three "jewels"-it is the blind faith, which causes intolerance. Jainism therefore does not support blind faith. Jaina thinkers maintain that the right faith should be followed by right knowledge. The faith seconded by right knowledge or truthful reasoning cannot be blind one. According to Jaina thinkers, reason and faith are complementary and there actually is no contention between the two. Faith without reason, as the Jaina thinkers aver, is blind and reason without faith is unsteady or vacillating. They hold that the religious codes and rituals should be critically analysed. In the Uttarādhyayana-sūtra, Gautama, the chief disciple of Mahāvīra strongly supports this view before Keśī, the pontiff of the church of Jina
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