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Aspects of Jainology Volume VI
co-operation is the nature of living beings (parasparopa- graho Jivānām)'. Living beings originate, develop and exist with the co-operation of other living beings. So is the case with the human society also, its existence also depends on mutual co-operation, sacrifice of one's own interest in the interest of other fellow beings and regard for other's life, ideology, faith and necessities. If we think that other's services are essential for our existence and living, then we should also co-operate in others living.
If we consider taking the help of others in our living as our right, then on the same ground of logic it is our honest duty to help others in their living. The principle of equality of all beings means that every one has a right to live just as myself and therefore one should not have any right to take other's life.
Thus, for Jainas the directive principle of living is not "living on other's or "living by killing', but 'living with others' or 'living for others'. They proclaim that co-operation and co-existence are the essential nature of living beings. If it is so, then we must accept that religious tolerance and fellowship of faiths are such principles as should be followed at the bottom of our hearts.
Equal Regard to all Religions
According to Jainas equal regard to different faiths and religions should be the base of religious harmony and fellowship of faiths. Jaina thinker Acārya Siddhasena Divakara remarks "just as emerald and other jewels of rare quality and of excellent kind do not acquire the designation of a necklace of jewels and find their position on the chest of human beings so is the case with different religions and faiths. Whatever excellent qualities and virtues they possess unless they are catenated in the common thread of fellowship and have equal regard for others, they can not find their due place in human hearts and can be charged for spreading hostility and hatred in mankindlo."
Therefore, one thing we must bear in our mind that if we consider other religions or faiths as inferior to ours or false, real harmony will not be possible. We have to give equal regard to all the faiths and religions. Every religion or mode of worship has its origination in a particular social and cultural background and has its utility and truth value accordingly. As the different parts of body have their own position and utility in their organic whole and work for its common good, so is the case with different religions. Their common goal is to resolve the tensions and conflicts and make life on earth peaceful. For this common goal each and every one has to proceed in his own way according to his own position. Every faith, if working for that particular common goal has equal right to exist and work, and should be given equal regard.
According to Jainācārya Siddhasena Diväkara (4th Century A.D.) the divergent view points/faiths may be charged as false only when they negate the truth value of others and claim themselves exclusively true. But if they accept the truth value of others also, they attain reghteousness. He further says, 'Every view-point or faith in its own sphere is right but if all of them arrogate to themselves the whole truth and disregard the views of their rivals, they do not attain right-view, for all the viewpoints are right in their own respective spheres but if they encroach upon the province of other view points and try to refute them, they are wrong''. For Jainas rightness of particular faith or viewpoint depends on the acceptance of rightness of other. Siddhasena further maintains that one who abvocates the view of synoptic characer of truth never discriminates the different faith as right or wrong and thus pays all of them equal regard!2. Today, when fundamentalism is posing a serious threat to communal harmony and equilibrium, unity
One World Religion : A Myth
In order to eradicate the conficts and stop violence in the name of religion from the world some may give a slogan of one world religion but it is neither feasible nor practicable. So far as the diversities in thoughts and habits, in cultural background and intellectual levels of the human beings are in existence, the varieties in religious ideologies and practices are essential. Jaina pontiff Haribhadra rightly maintains that the diversity in the teachings of the Sages is due to diversity in the levels of their disciples or the diversity in the standpoints adopted by the Sages themselves or the diversities in place and time i.e.ethinic circumstances in which they preached or it is only apparent diversity. Just as a physician prescribes different medicines according to the condition of patients, his illness and the climatic conditions, so is the case with the diversity in religious preachings also'. Therefore, unity, as well as diviersity both are equally essential for the fellowship of faiths and we should not undermine any one of them. Just as the beauty of a garden consists in the variety of flowers, fruits and plants, in the same way the beauty of the garden of religions depends of the variety of thoughts, ideals and modes of worship.
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