Studies in Jainism

Author(s): Ramkrishna Mission Institute of Culture Culcutta
Publisher: Ramkrishna Mission Institute of Culture Culcutta

Page 107

STUDIES IN JAINISM
one-sided in our approach. It preaches a broader outlook and open-mindedness, which is essential to solve the conflicts caused by differences in ideologies and faiths. Prof. T. G. Kalghatgi rightly observes, 'The spirit of Anekanta is very much necessary in society, specially in the present day, when conflicting ideologies are trying to assert supremacy aggressively'. Anekānta brings the spirit of intellectual and social tolerance.
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For the present-day society what is awfully needed is the virtue of tolerance. This virtue of tolerance, i.e. regard for others' ideologies and faiths, is maintained in Jainism from the very beginning. Mahāvīra mentions in the Sūtrakṛtānga, Those who praise their own faiths and ideologies and blame those of their opponents and thus distort the truth will remain confined to the cycle of birth and death.' Jaina philosophers always maintain that all the view-points are true in respect of what they have themselves to say, but they are false in so far as they totally refute others' view-points. Here I would like to quote some beautiful verses of Haribhadra (8th century A.D.) and Hemchandra (12th Century A.D.), which are the best examples of religious tolerance. Haribhadra says: 'I bear no bias towards Lord Mahāvira and no disregard to Kapila and other saints and thinkers, whatsoever is rational and logical ought to be accepted.' Hemchandra says: 'I bow to all those who have overcome the attachment and hatred that are the cause of worldly existence, be they Brahmā, Viṣṇu, Śiva or Jina.'
Jaina saints have tried at all times to maintain harmony among different religious faiths and they tried to avoid religious conflicts. That is why Jainism has survived through the ages.
The basic problems of the present society are mental tension, violence, and the conflicts between different ideologies and faiths. Jainism has tried to solve these problems of mankind through the three basic tenets of non-attachment (aparigraha), non-violence (ahimsa), and non-absolutism (anekānta). If mankind observes these three principles, peace and harmony can certainly be established in the world.