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Human Solidarity and Jainism
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known theory of Anekantavāda or Non-absolutism is the base of religious tolerance. If viewed from two different angles, according to this theory, both contrary views may be relatively true.
Jaina thinkers accept that reality is a complex one. "2 The reality, which has many facets, various attributes and modes, in its completeness it cannot be grasped by us. It can only be viewed and understood from different angles. While every angle or viewpoint can claim that it gives a true picture of reality, each one only gives a partial and relative picture. On the basis of this partial and relative knowledge of reality, one has no right to discard the views of one's opponents as totally false. So the Truth-value of opponents, according to Jaina thinkers, must be accepted and respected. This pragmatic view of the Jains made them open-minded and consequently tolerant.
Upādhyāya Yaśovijaya, a famous Jaina Ācārya of 17th cent. AD mentions. "A true non-absolutist does not disdain any faith and he treats all the faiths equally, like a father to his sons, for a nonabsolutist does not have any prejudice and biased outlook in his mind." 13
For Jainas, the door of liberation is open to all. One who can attain equanimity of mind, according to Haribhadra, will for certain get the emancipation whether he may be a svetāmbara ora Digambara or a Buddhist or any one else.“ About the means of liberation also they had broad-minded outlook. They were not of this opinion that their mode of worship is the only way of emancipation. For them, it is not the external mode of worship, but the right attitude and mental purity, which makes religious practices fruitful.
From the earliest Jaina literature to the age of 20' cent. A.D., we come across many references of their religious tolerance. Sūtrakstāngamentions 'those who praise their own faith and possess malice against their opponents will remain confined to the cycle of birth and death'." In Isibhāsiyāim, a Jaina text of third century BC
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