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Religious Harmony and Fellowship of Faiths : A Jaina Perspective
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comes across instances of religious conflicts involving violence and bloodshed. At most one meets with instance; of disputations and strongly worded debates concerning ideological disagreements. The Jaina men of learning while opposing the different ideologies and religious standpoints, fully paid regard to them and accepted that the opponents' convictions may also be valid from a cretain standpoint.
Humanity as a true form of religion
First of all we are human being and then anything else i.e. Hindus, Buddhists, Christians, Muslims, Sikkhas, Jainas and the like. To be a real human being is a pre-condition for being a real Hindu etc. Our prime duty is to be a human in its real sense. This spirit is echoed in one of the earlier Jaina text Uttaradhyayana wherein Lord Mahāvīra has laid down four conditions for a true religious being. viz-1. Humanity 2. true faith 3. control over senses and 4. efforts for self-purification. Thus, we see that among these four conditions of a religious being, humanity occupies the first an the foremost position.
In Jainism religion is defined as a true nature of thing (Vatthu Sahavo Dhammo) and in the light of the above definition it can be said that humanity is the true religion of mankind. For, it is its essential nature. As a human being if we fail to behave like a human being, we have no right to call ourselves a religious being or even a human being. Bertrand Russell, the eminent philosopher and scientist of our age, suggests "I appeal as a human being to the human beings that remember your humanity and forget the rest. If you can do so the way lies open to a new paradise. If you cannot, nothing lies before you but universal death". And thus, I want to emphasize that humanity is our first and the foremost religion.
Fellowship means Unity in Diversity
Jaina thinkers assert that unity implies diversity. For them unity and diversity are the two facets of the same reality. Reality itself is unity in diversity. Absolute unity i.e. monism and absolute diversity i.e. pluralism, both of the theories are not agreeable to Jainas. According to them from the generic view point reality is one, but when viewed from modal view-point, it is many. Once a question was asked to Lord Mahāvira, O Lord! whether you are one or many. To this Mahavira replied," From substantial view point I am one, but if viewed from changing conditions of mind and body I am different each moment and thus many." This view is further elaborated by Ācārya Mallisena. He says "whatsoever is one, is also many?." Really, unity in diversity is the law of nature. Nature everywhere is one, but there is diversity in it, as the natural phenomena differ from each other, so is the case with human beings also. Though all the human beings have some common characteristics and features yet every individual-being differs from others and has some specific qualities. It is also true about religions. All the religions have some common characteristics sharing with others as well as specific qualities of their own. Universal virtues such as nonviolence, friendliness, service to the needy, truthfulness, honesty, control over senses, etc. are commonly shared by all the religions of the world. Unfortunately, at present, these common universal virtues which are the essence of religious practices have been shoved into the background and external rituals, which are divergent in their nature, have become more important. Thus, we have forgotten the essential unity of all the religions and are stressing their diversities.
I am emphasizing the essential unity of all the religions, this does not mean that I am the supporter of one world religion or undermining the specialities and diversities of them. What I intend to say is that the absolute unity and absolute diversity, both are illusory concepts and fellowship of faith means unity in diversity.
What is Humanity?
The question may be raised what we mean by the term humanity? The simple answer is, humanity is nothing but the presence of self-awreness reasonableness and selfcontrol. These three qualities are accepted as distinguishing features between a human being and animal being by all the humanist thinkers of our age. These three basic qualities are comprehended in Jaina concept of three jewels, i.e. Samyak-Darsana (right vision), Samyak-Jñāna cright knowledge) and Samyak-caritra (right conduct), respectively which also constitute the path of liberation. The presence of these three makes a being a perfect human being.
Co-operation as Essential Nature of Living Beings
For Jainas co-operation and co-existence are the essential nature of living beings. Darwin's dictum-'struggle for existence and the Indian saying- Jivojivasya bhojanam, that is 'life thrives on life' are not acceptable to them.
They maintain that it is not the struggle but the mutual co-operation is the law of life. Umāsvāti (4th century A.D.) in his work Tattvārthasūtra clearly maintains that mutual
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