Dharm Aur Darshan Ke Shektra Me Haribhadra Ki Sahishnuta - Book Summary

Here's a comprehensive summary of the Jain text "Dharm aur Darshan ke Shektra me Haribhadra ki Sahishnuta" (Haribhadra's Tolerance in the Field of Religion and Philosophy) by Sagarmal Jain, based on the provided pages:

The book highlights the significant contributions of Haribhadra to Indian religion and philosophy, emphasizing his tolerance in an era marked by intense debate, sectarian animosity, and intellectual sophistry. Haribhadra, a prolific writer credited with 1444 works (though around 84 are currently known), wrote on diverse subjects including philosophy, religious practices, yoga, ethics, and didactic stories.

The core of the essay is to analyze Haribhadra's tolerance, which is broken down into several key aspects:

Impartial Presentation of Philosophical and Religious Traditions: Haribhadra's approach was to present other traditions fairly. The text draws a parallel to the ancient Jain text Rishibhashita (circa 3rd century BCE), which respectfully addressed figures from other religions like Narada, Asitadevala, Yajnavalkya, and Sariputra as 'Arhat Rishis'. While this tradition of inclusivity was not consistently maintained even within Jainism (as seen in contrasting presentations of Mankhali Gosala in Bhagavati versus Rishibhashita), Haribhadra's work stands out. While earlier Jain philosophers like Siddhasena Divakara presented other philosophies critically, and even with sarcastic undertones, Haribhadra aimed for a deeper understanding. Even his predecessors and successors, while influenced by Jainism's anekanta (non-one-sidedness) perspective, still considered other philosophies as "false" due to their one-sided views. Haribhadra, however, reached a height of intellectual synthesis and religious liberalism unmatched by his predecessors or many of his successors.
Use of Polite Language in Criticism and Respect for Founders of Other Religions: Haribhadra consistently used polite and respectful language when reviewing other philosophical views. In an era where criticism often devolved into mockery and misrepresentation, Haribhadra avoided presenting opposing views in a distorted manner or using impolite language. This is exemplified in his work Shastra Varta Samuccaya, where he refers to Kapila as a "divine person and great sage" and Buddha as "Arhat, great sage, excellent physician." This stands in contrast to the harsh criticisms leveled by some other philosophers against their opponents.
Focus on Essence and Core Objectives over Dry Criticism: Instead of engaging in purely academic or confrontational criticism, Haribhadra strove to understand the underlying principles and true aims of other philosophical concepts. He sought the essence and core objectives, demonstrating a focus on truth-seeking rather than mere refutation.
Attempt to Synthesize Truths from Other Philosophies with Jain Vision: Haribhadra actively sought to acknowledge and integrate the truths found in other philosophical systems with the Jain perspective. He believed in finding common ground and synthesizing different viewpoints.
Impartial Study and Commentary on Texts of Other Philosophical Traditions: Haribhadra's commitment to understanding extended to the serious study of texts from other traditions, even writing commentaries on them. His commentary on Dignaga's Nyaya Pravesha and his works on Yoga, like Yoga Drishti Samuccaya, Yoga Bindu, and Yoga Vimsati, which were based on Patanjali's Yoga Sutras, demonstrate this. He approached these studies with neutrality, similar to how Prasastapada commented on philosophical texts.
Fearless Condemnation of Religious and Mythological Superstitions: Despite his overall tolerance, Haribhadra did not shy away from fearlessly criticizing superstitious beliefs and unscientific practices prevalent in other religions. His works like Dhurtakhyana and Dvija Vadana Chapeta directly address and refute mythological superstitions and flawed caste systems found in the Puranic and Brahmanical traditions. He used satire and wit to expose these illogical beliefs, such as the origin of castes from Brahma's body or the miraculous feats attributed to deities.
Emphasis on Reason and Logic for Truth-Seeking: Haribhadra believed that faith should not be opposed to reason. He stressed that logic and argumentation should be employed for the pursuit of truth, not merely to bolster one's own beliefs or refute opponents. He advocated for an unbiased approach to inquiry, accepting what is logical and true, regardless of its origin.
Connecting Dharma Sadhana with Purity of Character over Ritualism: Haribhadra emphasized that true religious practice lies in the purity of character and spiritual upliftment, rather than mere ritualistic performances. While acknowledging the traditional Jain emphasis on faith, knowledge, and conduct, he cautioned against blind faith, flawed reasoning, and superficial rituals. He believed that liberation comes from the eradication of passions (kashayas) like anger, pride, delusion, and greed.
Broad and Inclusive View on Liberation: Haribhadra held a liberal and expansive view on liberation, asserting that it is not dependent on a specific religious sect, ritual, or attire. He believed that anyone who practices equanimity and attains a state of detachment will achieve liberation, regardless of whether they are Shvetambara, Digambara, Buddhist, or from any other tradition.
Focus on Qualities of the Worshipped over Names: Haribhadra downplayed the significance of disputes arising from differences in the names of deities. He argued that what truly matters is the presence of perfect qualities and the absence of flaws in the object of worship, whether called Brahma, Vishnu, Shiva, or Jina. He believed that all paths, when followed with the right intention, lead to the ultimate truth, and disputes over names are a sign of superficial understanding.

Contribution to "Darshan Sangrahak Granths" (Compendium of Philosophies): The essay also places Haribhadra's contribution within the context of texts that compile and present various philosophical systems. It highlights that Haribhadra's Shad-Darshana Samuccaya (Collection of Six Philosophies) was a pioneering work in presenting major Indian philosophies impartially and comprehensively. This was a significant departure from earlier works, even within Jainism, which often approached such presentations with a critical or refutational agenda. While later works followed this trend, the essay argues that none have truly matched Haribhadra's level of impartiality and generosity of spirit.

In conclusion, the book portrays Haribhadra as a truly exceptional and unique figure in Indian philosophical history due to his remarkable tolerance, his commitment to truth, his intellectual rigor, and his ability to synthesize diverse perspectives with profound respect and understanding.