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118 : Śramaņa, Vol 58, No. 1/January-March 2007
rivality among the human being. Further, it is also very difficult and impossible possibility that all the existing religions of the world unanimously accept any new religion as world-religion.
As far as the third option is concerned, which is based on the common elements of all the religions, may or may not be willingly and voluntarily accepted by all the religious persons. Having a critical analysis of this view we may say that the theoretical possibility of this view is no doubt feasible but about practical feasibility we may not be very sure. On this particular point philosophers and scholars have two different opinions. A. According to the first view this approach can be easily
accommodate as faith in the supernatural existence is a common phenomenon of all religions. But having a close observation of this fact leads us towards the conclusion that is also an incorrect and improper view as many religions like Jainism, Buddhism and Confuscious religion don't have faith in any super natural power. Consequently it is also neither
correct nor acceptable. B. The second view regarding the last option is the the idea of
world religion on the basis os common characteristics among all religion is based on the value perspective of the religion. Comparatively to the first one this second view it widely accepted and welcomed. The supporters of this view accept moral values and virtues as the common element found in all the religions. They have faith in the equality of all religions. Swami Vivekanand has said," All evils come relying on difference. All good comes from faith in equality."9 The frontier of this view also opined that till the absence of ethical character no religion can be survived. So, we must accept the idea of world religion on the basis of moral character of religion.
The opponents of this view have rejected this idea by saying that these moral virtues and values can be accepted without being
