Religious Dissonance and Reconciliation The Haribhadra Story

Author(s): Christopher Key Chapple
Publisher: Z_Lessons_of_Ahimsa_and_Anekanta_for_Contemporary_Life_014006.pdf

Page 15

Lessons of Ahimsa and Anekanta for Contemporary Life
rather than seeking revenge, people can come to desire to
rebuild.22
For Haribhadra the philosopher, his desire to be of a friendly mind to people of all faiths most likely stemmed from a process of self-reflection prompted by his atoning for his youthful hubris. His approaches to philosophical pluralism mirror, at least, two of the ideas put forth by Martha Minow: he attempts to truthfully present rival views and he works to educate. One might also find therapeutic aspects of his way of thinking and find art and beauty in his elegant use of language. The violent Haribhadra of lore does not fulfill any of these qualities; even his attempt at justice falls short of adequate or ethical.
The Jain tradition does allow its lay adherents to protect themselves and perhaps use violence as a last resort. However, the best of self-protection entails advance thinking, alertness, and an unwillingness to place oneself in a potentially harmful situation. Furthermore, karma theory prompts any person committed to nonviolence to first engage in an honest process of self-reflection. What cause underlies any occasion for violence? Does the faulty lie within oneself? What further disturbances will be caused by a violent response? By understanding the complex net of karmic repercussions, the thoughtful Jain will, rather than acting from a place of anger, will attempt to apply an analysis that takes into account some form of introspection, forgiveness, and reconciliation, A cultural expression of this can be found in the ritual of asking forgiveness for even unintended wrong that characterizes Jain ritual life.
In the context of increasing occurrence of violence in our world, the Haribhadra story of violence and the Haribhadra philosophy of tolerance offer two distinct types of solutions. One could respond in kind, as in the U.S. bombing in Afghanistan and in the alleged description of Haribhadra luring Buddhists to their
22 Martha Minow, Between Vengeance and Forgiveness: Facing History after Genocide and Mass Violence (Boston: Beacon Press, 1998), p. 147.
For Private & Persp 12 Use Only